TION, which alone constitutes Knowledge. In the absence of INTUITION, there can be no Knowledge, because all that then remains in the mind is CONCEPTION, that is, conjecture.

How very differently is REASON circumstanced! This faculty can know nothing, because, with respect to pure ideas, there is no INTUITION. Whence, then, does it derive its certainty? Not from Knowledge, which always implies contact with SENSE; but from Belief. What, then, is the nature of this Belief that produces such an all-powerful CONVICTION in the mind, as far to surpass all knowledge? In the language of St. Paul it is FAITH" belief in things unseen." Yet, so strong is this faith which in truth is a necessary or Rational BELIEF, whose very contrary is inconceivable, that it can never be controverted. Here, then, is the real ground of our unshaken and stedfast belief in the Doctrine of our Saviour, because it not only accords with but is confirmed by REASON, to the very highest degree of moral CONVICTION. So strong is this "faith, or belief, in things unseen," that nothing offered to SENSE can at all be compared with its overpowering certainty. We have in the pure mathematics a striking and very familiar instance of the absolute or rational

Belief in things not seen. Every mental line with which mathematical figures are constructed is of this peculiar nature who ever saw the equality of the radii; yet who dare dispute this everlasting truth! The reason of this is quite plain. Both equality and radii are productions of REASON and results of syllogism. How, then, can REASON contradict itself and still be REASON! We must always bear in mind that this strict and systematic procedure with immutable principles is the work of PRACTICAL REASON, and completely independent of INTUITION. The position is, therefore, firmly established- - that Rational Belief, which must not be confounded with the contingent credence given to Historical Facts, surpasses in the most supereminent degree all that falls under the cognizance of SENSE, and is termed Knowledge. So that our Belief in the "Divine Revelation" of Jesus Christ is so convincingly established on the grounds of REASON, that nothing that ever affected SENSE can be compared with this CONVICTION. It would be comparing infinite and pure spirit with changeable and corrupt matter.

The remarkable difference in the application of REASON, whereby it obtains the two appellations of Speculative and Practical, may easily be pointed out

so plainly that there can be no excuse in future for confounding the one with the other, and thus bringing

REASON itself into contempt.

All laws originate in mind and not in matter. The distinction between the operation of SPECULATIVE and PRACTICAL REASON cannot be too strongly insisted upon. A familiar example will render this distinction very evident. Suppose, as in the case of a Lottery — the distribution of prizes by chance—one thousand numbers in one wheel, and one thousand blanks and prizes in the other; nothing can be clearer than that the purchaser intends by selecting the fortunate number to obtain the great prize. Can it be a question, here, whether he speculates in the Lottery? Certainly not. Then this is an affair of SPECULATIVE REASON. For, either from the doctrine of chances or some happy dream, he fancies he has hit upon the lucky number. Every professional man speculates on advancing in his profession. The murderer calculates on accomplishing his design. Sufficient evidence of SPECULATIVE REASON,

whose result can never be resolved but by the fact – the INTUITION.

Different, indeed, is the case with PRACTICAL REASON. Here every thing is completely determined, and no speculation whatever permitted; no doctrine of chances will here avail. If you follow the dictates of the Moral Law, you are good; if designedly you do not, you are wicked so says our Saviour. Dare you speculate with the salvation of your Soul, and sell yourself to the devil for the gratification of SENSE? No! REASON forbids the nefarious traffic, and brings the speculator to desponding shame. PRACTICAL REASON generates a Code of spiritual laws for the regulation of spirits, at the head of which it places the Moral Law. Now, all motives to action must be spiritual, originating in the Soul. Good motives are those alone which are performed out of reverence for the Moral Law; and this is the only spring to good motives. Can there be here any doubt, any speculation, any calculating on chances, whether man had better barter his eternal Soul for the fleeting mammon of this world! We sicken at the thought, turn pale at the shock, and feel an inward dread! No, nothing comes to pass through chance and undesigning fate.

PRACTICAL REASON stands boldly forward as the author of the Code of Moral Laws Revealed to us by Jesus, and commands our unconditional obedience to these laws if we value our Salvation. Here nothing is uncertain, nothing doubtful: "Thou shalt not lie," whatever may be the consequence. So strong, so true, so indelibly engraven on our hearts, is this law, that we stand conscience-struck at every transgression. Thus we perceive that our immortal Soul is a thing of absolute worth a final end- nay, the very Scope of Creation. It is a thing of such intrinsic value and high importance, that it may not be disposed of at our will and pleasure; so that we cannot do as we will with our own, if we obey the Moral Law. Let any one contemplate suicide—making a false promise—or practising any deceit and ask the approval of his conscience; he will soon find that every thing in the Practical field is absolutely and unalterably determined. The reason of this is plain. These principles refer to and reside in ETERNITY With the eternal Soul which they are framed to govern.