3. Here we are in presence of two societies, the authority in each of which is a divine Vicegerency, whose subject is the same man, whether individual or collective. The one is the minister of God for good to man in all his natural relations in every country; the other is the very authority of the Incarnate God Himself, unlimited as to time and place, over the same man in all his supernatural relations. Not only do both represent God, but both govern the same man. These two conditions fix what is the divinely intended relation between them. It cannot but be one of amity. As these powers existed in the beginning they were united even as to the person bearing them. The great sin of unfaithfulness to God in the race caused them to be placed in different bearers. Amid all the corruption which ensued, as to worship on the one hand, as to civil government on the other, the two Powers never ceased to be in amity with each other. For the basis of this amity is, in truth, a condition of human nature which never varies, being, in fact, the subjection of man's natural life to his supernatural end. As long as man is sent into this world for the purpose of trial, to live in another world an endless life, the quality of which shall be determined by his conduct as a free moral agent in this life, so long the power which rules him in reference to the concerns of this life is bound to live in amity with the power which rules him as to the concerns of that future life. This, on the one hand, being the reason for amity in man himself; on the other hand, both Powers proceeding from the same God. must be intended by Him to work in harmony. He has no more made them rivals in the government of His moral world, than He has made the sun and moon rivals in the physical enlightenment of the earth, and the government of its motions. To illustrate further the necessity of amity between the two Powers for the good of man's life, let us consider three other relations which have been conceived as possible to exist.