spiritual and sentimental nature, arising from the circumstance of the
latter being created in the image of God, by virtue of which man is not
subject exclusively to the blind government of the physical laws of
nature, but, almost independent of them, he walks under the immediate
influence of his celestial Father; this independence, however, cannot be
accomplished before he has succeeded in subduing his sensual appetites,
and has bent them to follow the divine direction. Thus acting, he will
not remain a passive spectator of the vicissitudes which accelerate or
retard the fulfilment of that which the Divine wisdom purposed as the
final aim of the creation, but, through the immortal spirit transfused
in him, he will feel impelled to take some active part in the great work
of the ultimate universal perfection, and to associate his own will to
the will of the Creator.

XXXV. The relation between God and man is a tie of love. God being
goodness itself, this finds a more extensive field for its manifestation
in the rational creature than in any other. On the other hand, man,
possessed of a spiritual soul, is superior to matter, and is capable,
more than the other terrestrial beings, of receiving within himself an
abundance of the Divine benevolence, which _diffuses itself throughout
the universe in exact proportion to the various aptitudes of the
recipients_. It is precisely in consequence of the understanding with
which man is endowed, and of his aptitude to nourish love for the
supreme Being, that he has been elected, from among all terrestrial
creatures, to enter into a more intimate relation with God, and to
co-operate, in as much as lies in his power, to the accomplishment of
the divine plan.

XXXVI. The plan of the Creator is immeasurably profound, and therefore
inscrutable. Nevertheless, in so far as it is permitted to the human
mind to penetrate it, and as it has pleased the Divine mercy to reveal
it, we know with certainty that it is all directed to diffuse happiness
and beatitude over all creatures, in proportion to their respective
capabilities of participating in them, and to guide all beings towards
that end, which, in the scheme of the universe, was pre-ordained by the
Infinite Wisdom as _the best_. Now, the inanimate portion of the
creation progresses unconsciously in the way ordained by Providence,
obeys physical immutable laws, and is, therefore, only a means to a more
exalted end. But the moral being,