disinterested. But restore the rational order, and make Happiness subordinate to Virtue, and we realize the entire aim laid in our nature by our Almighty Maker, and at the same time create the possibility of producing the "Highest Good," and this, indeed, only by making

VIRTUE the cause of HAPPINESS.

Now, then, are the predispositions of our nature in perfect harmony. This presents a sublime and celestial view of our rational nature, which is so forcible that we cannot contemplate the Author of such an arrangement with sufficient awe and reverence!

REASON decrees that in order to be SUPREMELY HAPPY all the desires of the flesh must be restrained by the desires of the spirit. The desire of the spirit is goodness; the desire of the flesh is gratification. The contest between these opposing desires engenders a never-ceasing struggle. Common sense decides at once and most correctly, too-in favour of Virtue, making Happiness always subordinate to this high principle. This decision can neither be reversed nor admit of any appeal. In order to be conclusive, it must, however, be scientific- that is, so proved that its contrary cannot even be conceived-or the "one thing

needful" is not obtained-perfect unanimity and ab

solute agreement.

What a confirmation does this afford of the correctness of our analysis of PRACTICAL REASON! Suppose we put the converse, and let happiness take the lead. It must here be quite evident that we are sacrificing an infinite end- virtue - the goodness of the soul in ETERNITY-to a finite end-happiness the gratification of the instincts of the body in TIME. What is the contracted span of the entire duration of the body in TIME compared with the never-ending state of the soul in ETERNITY! REASON cannot approve of this destructive order of things—that the sinful lusts of the flesh should effect the condemnation of the soul and the destruction of virtue; thus defeating the sublimest object of our nature" realizing the highest good.

Restore the natural order, and view the consequences. Let VIRTUE BE THE CAUSE OF HAPPINESS: then, indeed, do the predispositions of our nature stand in harmony. Thus we perceive that there is no need for the destruction of either end. For the finite end in TIME has fully done its duty, by evincing, on all occasions, the supremacy of the Spirit over the Flesh. What a powerful confirmation is this of the decision of REASON!

In scientific language, we should say that actions which are conformable with REASON are permitted; actions which contradict REASON are prohibited.

Here, then, we find that a principle of REASON-an invisible and impalpable essence - is all-commanding, not allowing the least evasion or subterfuge, under any pretence whatever, issuing its commandments to Free Will, ordering it to obey the laws which it has enacted, from its own Rational nature. Herein lies the dignity of humanity—that of being the author of its own laws. All laws of Freedom originate in REASON, and command man to be strictly virtuous, under all circumstances.

On the other hand, a fact that addresses SENSE generates certain sensations, which the individual cannot even communicate to another. The highest species of evidence that can be obtained from the relation of these Sensations is first to be tried by the tests of possibility and probability. If the facts answer these proofs, we hesitatingly venture to BELIEVE the HISTORICAL narration. What a striking difference between Principle and Fact! The one, when once uttered, is universally commanding and indubitably true. The other is individually felt, but cannot even be communicated.

Powerful, indeed, is the confirmation of this truth in the pure science of the mathematics. The mathematical figure formed in one mind must be as pure and correct as that formed in all others, because it is a principle which can only inhabit ETERNITY. Yet the symbol which raises this pure figure, however accurately executed, is but an approximation to purity, which can never reside in TIME. In the spiritual "Science of Religion and Morality," the machinery employed to effect this purpose- the development of principle

- is definition, which consists of words as the signs of ideas, and, when accurately stated and clearly comprehended, the principle is awakened. Christ says: "Do ye unto others as you would they should do unto you." This sublime law of our Saviour may be expressed scientifically thus:-" Act strictly rationally towards others, for they ought to act strictly rationally towards or they cease to be rational beings. Hence is

you"

The Supremacy of PRINCIPLE over FACT established for ever!

Now, indeed, have we obtained "the one thing need

ful"-absolute agreement and perfect concurrence in the Supremacy of the laws of REASON over the illusions of SENSE.

That we should acquire Happiness in proportion as we have rendered ourselves worthy is the ultimate end of PRACTICAL REASON. But, though this position is regularly deduced from our Analysis of PRACTICAL REASON, it does not follow that the perfect harmony of Happiness and Virtue should take place in this life. Experience too often exhibits instances of virtuous men under great sufferings, and wicked men surrounded by luxuries and all that contributes to earthly bliss. But does REASON approve of this accidental concurrence of circumstances? - Certainly not. REASON is never inconsistent: it looks upon mankind, therefore, as placed here in a probationary state, and assures us that the ultimate views of the Deity, which it unfolds to us, will certainly be accomplished. It assures us that what does not appear consistent with a moral arrangement, in our present contracted view of things, will be shown to be so hereafter, to our entire satisfaction and to the Glory of our Almighty Maker!

These accidental circumstances, so far from diminishing our Virtue, afford more opportunity for its exercise, and ought to induce us to brave the vicissitudes of this life, and exert a greater degree of Moral Strength. Thus we actually become more virtuous than if we had