having a spiritual mind above the natural, by means of which he has a capacity of conjunction with God his Creator,—continues to live,—and for ever, because God lives for ever.
It is in consequence of this peculiarity of constitution,—the possession of two minds, so to speak, the spiritual and the natural,—that man has reason, or understanding proper, which brutes have not. Reason or reflection is simply the effect of the superior mind surveying and taking cognizance of the inferior. The brute cannot reason or reflect, because, possessing only one range of mind or thought (if thought it can be called), it has no power of surveying itself and of seeing its own thoughts. It has no standpoint, as it were, above its animal mind, whence it can look down and take a survey of that mind and its knowledges or ideas. Hence it has no power of observing, reflecting, comparing, judging: and it is this operation of mind which is called reason. It can, indeed, from its animal mind, look through its eyes into the outer world; and by a certain love or affection which every animated being has, and which constitutes its life,—together with a consequent perception of what will supply the wants of that love—it can seek and choose its own food. The dog, for instance, from the love which it has for its master, has a perception who is and who is not his master,—with other similar instincts. But this is very different from rational thought. Rational thought, or reason, is consequent upon possessing the faculty of self-observation. Man, from the upper story of his mind, the spiritual region, looks down upon the lower or natural mind, sees there the knowledges which are stored up in the chamber of the
