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crates speaks of this pare and invisible aether , or light , as giving existence and motion to all things . The Piatonists . imagined the intellect to have its residence in the sou ] , and Galen conceived that if the soul be
incorporeal then its vehicle is aether , or light , by which aether it acts upon bodies . This sether was supposed to remain after death by the followers of Plato and Pythagoras . Hippocrates conceived thermon ( heat ) that is , / light , in action educing caloric ,
to be something immortal ; and he thought , that a strong invisible fire was the residence of the soul , understanding , prudence , growth , motion , diminution , change , sleepingandwaking- Heraclitus held fire ( light ) to be the principle and cause of the
generation of all things ; it is plain this philosopher did not mean the extinguishable culinary fire , for he calls it itvo ds \ £ ct ? ov ever-living flame , that is , light . The Magi taught that God had light for his body , and truth for his essence , or intelligence . The
Chaldeans called him , rfVQ vGtgov , the intellectual tire ; they said sacrcc [ j . svcg tfvgntvg , that is , cloathed with fire ( light ) , yes , the Deity is clothed with light as with a garment ; he dwells in liffht which no mortal can
approach unto . It is remarkable , that when the spirit ( ro tfvevpoc ) of God was communicated to the apostles it should have been manifested by a visible appearance , like as of fire , a body of light resting on the head of each of them ;¦ this was an indication of the Divine presence , a consecration
or anointing of these persons to their high office ; and this appearance was accompanied by superior and miraculous powers , which the apostles were previously incapable of exercising . Whoever has seen galvanic or electric operations on a large scale ., must , however accustomed to them , have
been repeatedly astonished at the ypwers of light—in the diversified application of which element , I suppose both these classes of experimental philosophy to consist . I would not imply that the gifts , &c . of the
apostles were not communicated by the Deity , —but he always employs means and instruments when they can be made subservient to his design , eveuTvhcn working miracles * Horace calk * the « ou ) , " diviuse particulnm
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aurae . " So indeed we may say of all life , all intelligence , that it is a portion of the divine breath ; not of the essential nature of God , but of his creative power , and of some created
substance . So the body ( man ) was made of the dust of the ground , that is , of a portion of matter previously existing ; in this view , in the highest degree possible , a creature animated
by a living spirit , possessed of reason and endowed with immortality , is God ' s image , his offspring . Such a creature is made as like his heavenl y Parent as his scale will admit ; for God raises his most excellent works
to a relative and comparative perfection . Jesus Christ is the firstborn of every creature ; the brightness of his Father ' s glory and the express image of his person ; by whom , or according to whom , he made or appointed and constituted the dispensations of his providence in all ages . As
Christ is the image of God , so man in his highest state of perfection under every providential dispensation in all intellectual worlds , is changed into the same image from glory to glory , as by the spirit ( to ifvsvfx . a , ) of God , always approaching the infinite fulness . See'John xvii- * As it pleased God that in Jesus all fulness should
dwell ; " so there is always a relative perfection in infinite progression , in the works of creation . Yes , outol liis fulness as the head of our nature , we have all received , and we shall ever receive favour upon favour . In this sense our Lord is the Sun
of the world , the light of the earth , the brightest emanation of tlieDeity ; in him was life , and the life is tk light of men . That is the true light that enlighteneth every man that cometh into the world : the light of truth , and the light of life . be
That the powers of mind may for a long time suspended and ^ rational soul to all appea rance destroyed and yet afterwards restored , to be again lost during the whole « t the present life , we have a remarkable proof in Tuke's account of the
Retreat , near York , for Insane Persons . The author ' s words are as follows :--" A young woman who was employ * by tlie rclator when a boy , became « insane , and at length sunk into state of perfect idiocy . When 9 ^ witf ' ' attacked by a Typ hus fever , an my friend haviiig ^ tlien practi sed pw »
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570 Mr . Severn on the State of the Human Being after Death .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Sept. 2, 1815, page 570, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1764/page/38/
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