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energy in the finite-evolves, and thereby identifies itself with it, and thus acting, not as God, but as a finite, and consequently, imperfect intelligence conditionally eliminated from the infinite, becomes, necessarily, an integer in the grand order of all spiritual and material being, and takes, as necessarily, its appropriate place in that order, according to the use or abuse of its existence--the degree of conformity to the perfection of the spiritual order determining its destination in the spiritual world—the degree of conformity to the perfection of material order determining its destination in the material world. The perfection of human life consists in the highest possible conformity to both orders, as if both were one.

Thesis 29. If the each and all of rational intelligences, whether in the material or spiritual degrees of substance, subsist in the divine and absolute Reason as one ideal or intelligential form of the rational being; and if that Reason acts as an energy to assimilate these, each and all, to its own perfect exemplar or archetype; then that action must tend to produce, in any multiple, say a nation, a community of nations, or the whole humanity, social unity and social organization, essentially accordant with the assimilative archetype.

Thesis 30. The Divine and Perfect Reason assimilates humanity to itself through orders of mind, subsisting from the most interior and perfect to the most exterior and imperfect-the more perfect always being as the soul of the less perfect. The most perfect order of mind is that which is most nearly assimilated to the perfect Reason. This order of mind assimilates the order of mind which is less perfect, and so on to the least perfect; which finally receives the combined action of all the interior orders of mind. And in this assimilative action of humanity, considered as a vast multiple of forces quasi free, we have the historical development and progress of the race, and the manifestation of a Divine Providence in the affairs of men.





It is made our duty, by statute, to instruct you in the law relating to crimes and offences cognizable by this court, by giving you publicly in charge our opinion thereon. We are not at liberty to forego this duty, from any feelings of delicacy towards others, or for any considerations of a personal nature. A court is but the organ of the law, and when it speaks, it should announce what the law is, “ without fear, favor, affection, or hope of reward." I use the language of the oath which you have just taken, gentlemen ; for that oath does as truly express our obligations as a court, as it does yours as a jury.

The first duty which every person residing within the jurisdiction of this State owes to it, is that of allegiance. It begins with lifewith infancy at the mother's breast-and if he continue an inhabitant or citizen of the State, it terminates only with the last breath which delivers the spirit over to its final account. Allegiance is a duty on an implied contract—often, however, sanctioned by an oath, but none the less sacred in the absence of the oath-that so long as any one receives protection from the State, so long will he demean himself faithfully and support the State. All persons, therefore, abiding within this State, and deriving protection from its laws, owe this allegiance to it, and all persons passing through it, or visiting, or making temporary stay therein, owe, for the time, allegiance to this State. One of the highest crimes of which a human being can be guilty, is treason; and treason necessarily involves a breach of allegiance.

From the following resolutions, and the matters to which they relate, there seems to be a peculiar necessity for my calling your attention to this subject, at this time; for, as a court, it is not only our duty to try offences when committed, but to prevent them, if it can be done, by making the law known. Those resolutions are in these words:

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