Who could have imagined beforehand such a constitution of government? Who, placing himself at the time of Christ and contemplating as a fact the actual relations of the Two Powers then in existence _before him_, could ever have devised such a kingdom? Is not this in very deed the kingdom of grace and truth? Have we not here visible to the eye of faith the Priest, the Prophet, and the King, who has set up Altar, Chair, and Throne together in the midst of the nations? 2.—_The Spiritual Power a Complete Society._ That man, who was originally made after the image and likeness of God, is sent into this life in order that he may in a future life attain the end of his being, that is, the enjoyment of God, is the primary fundamental truth which is presupposed in that whole work of Christ just described. The supernatural society exists for a supernatural end. The total denial of this end would be the complete and perfect heathenism of which the original heathenism was but a shadow; for that state of man in which the whole of his public and private life was encircled by the ties and consecrated by the rites of religion, even though those rites were prostituted by being offered to false gods, was not a denial of this end. In such a state man acknowledged a power beyond himself—beyond visible nature: his mind, his heart, his imagination were filled with the sense of that power. This is true of the great mass of the heathen before the coming of Christ, and is true in a large degree of those nations remaining still outside the Christian faith in their traditional religion, which descends in however fragmentary, however perverted a form, from the religion of Noah, and the primal and universal covenant for all his family struck with him. It is only the apostasy of a few from the Christian faith itself which has readied that final and absolute impiety—the greatest which the human mind can reach—of entirely denying this end of man. Now, in considering the relation between the Civil and the Spiritual Power in all its bearings, we assume as a postulate this supernatural end of man. As it is the kernel of our belief, so it is the absolute basis of our argument. It cannot be put in a terser form than that in which our Lord stated it to those about Him when He asked the question, "What shall it profit a man if he gain the whole world and lose his own soul?" Those only who have come to such a negation of reason as to suppose that they have no souls can disregard it. And as it is of absolute necessity, so it is all that is required for a full consideration of the subject.