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any operation of matter on matter. It must, then, of necessity be by the influence of spirit upon spirit. This cannot take place in the blue field of our Diagram, which is appropriated exclusively to matter ; but can only occur in the endless yellow sphere of ETERNITY. Obedience to the Moral Law, therefore, can only be evinced mentally, and is always an affair of man with himself, in reference to his Maker. This is usually expressed by the word motive. Whatever is implied, in the physical world, by the term action, is indicated, in the Moral World, by the word motive. These spiritual essences influence our reason, and prove the value of the Rational being. Moral beings are, therefore, amenable to the Moral Law, with regard to the purity of their motives, as physical beings are accountable to the Judicial Law for the quality of their actions. Christ expounds this chief moral law, by saying :-“ Do unto others as you would they should do unto you ;' and every rational creature is

" bound to obey this commandment, or forfeit his claim to Rationality. CONSCIENCE determines at once where we may venture to place ourselves on the scale of moral worthiness. This is the Spirit of Truth, the Holy Spirit, or the Holy Ghost, which, Christ says, “I have

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left with you;' this is the comforter, for, when a man has satisfied his conscience, that law of God revealed to us by Jesus Christ, he may well be comforted. For there is nothing more to be done, in order to be acceptable in the sight of the Lord. Can this discourse, which Reason holds with itself and with its Maker, be any thing but moral, that is, spiritual and all its essence, being wholly invisible, must be mere matter of faith and reliance on the goodness and mercy of that perfect and Eternal Spirit who first gave us birth. Is not this, then, the WORD of God?

Sense is a passive faculty, which receives impressions through the hand, the eye, the ear, and so on, which raise sensations in the individual, that are either extended or successive, and are the true generators of the facts that occur on earth, and which can only be known because they address the SENSES. These palpable and substantial things, which constitute physical nature, and on which common sense places so much reliance, as if they alone contained the ground of all certainty, merely because they are sensible, can in no way pretend to furnish evidence that can vie with the result of syllogism. No approximation even to the certainty obtained by SENSE can in any way compare with that effected by Reason. Groping about in experience, SENSE can never produce a single fact about which there can be no controversy. How came a live toad to be enclosed in a petrifaction, which geologists affirm to have been buried for centuries? Which came first into existence, the oak or the acorn? What intensity of feeling has any certain thing produced in any individual ? Suppose even two persons are viewing the same object, each has a different line of vision. Much less can I attribute my own individual feeling to another person: if I am hot, another person may be quite cold. In short, no individual feeling can be the ground of mathematical or scientific certainty. A bad foundation, this, upon which to raise a universal and permanent Religion. Though Christ was seen by his disciples, and the multitude who followed, walking up a mountain, however well this fact may be attested, it affords no moral precept, no universal rule of conduct; but, when our Saviour taught, on this very mountain, the law that Reason acknowledges

" Do unto others as you would they should do unto you,'' where is the REASON that can absolve itself from this universal and necessary law! All the operations of matter, that raise sensations in man, which are either successive or extended, that is, within the limits of Time and SPACE, are included in the blue field of the Diagram ;. and all they have the power to do is to evince their existence in TIME, in accordance with the law of time, each having a beginning, middle, and end, in time. CONSCIOUSNESS determines the actual presence of mundane objects, each of which lasts for a limited time, like the sensations they produce. Can any thing be more human, or more decidedly belonging to man, than these sensations? And can the discourse about these feelings be better designated than by calling it the WORD OF MAN?

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Upon the clear and evident distinction that exists between the Moral and Physical world, we establish, for ever, the principle on which the DIVARICATION of the “Holy Book” into DocTRINE and History is founded. Whatever regards DOCTRINE must partake of its purity, be permanent, and exist in ETERNITY. Whatever concerns HistoRY must have been fleeting in its nature, and have consisted of matter, and its action upon other matter; thus filling up a part of

SPACE, and occupying a portion of Time. This distinction is rendered intuitive by a mere glance at the Diagram. So necessary, however, are these two laws of nature, that, were they annulled, the whole kingdom of nature would be annihilated, and blank nothingness left, on which human thought cannot be engaged. The laws of Time and Space are, therefore, visibly stamped on all the objects of nature, which exist only for a limited period. Yet these events are capable of being noticed, because they produce new and different sensations, by constantly gliding down the stream of Time. But a faithful account of all the circumstances that have occurred in TIME must necessarily constitute a HISTORY of past events.

This view of the subject completely exhausts every notion that we can form relative to the mutations which take place in TIME, and, as far as our records reach, constitutes HISTORY.

Among the most important of these events are those recorded in the “Sacred Book,” the history of the Creation by Moses, and of the first man, Adam, who was made a living soul, placed in a garden, where he yielded to temptation, and thus fell. How beautifully does this allegory display the gradual enlightenment of mankind, by showing that, prior to the development

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