faculty. The purity of these laws proves their divine nature, and must convince the most sceptical that they do not constitute any part of the mundane system; consequently they can only regard the soul, which every one acknowledges to be spiritual or immaterial, and therefore cannot relate to the material substances of this world. The inference is here strikingly powerful, namely, that these divine laws are implanted in our rational or moral nature, for the sole purpose that we should render ourselves worthy to be made partakers of that kingdom which is prepared for us from the foundation of the world.

If the view here taken of the New Testament is new, it most certainly is equally true; for that which is spiritual cannot be material, or subject to the laws of matter, much less can it be subjected to the records of history. Who shall describe or relate the particular operations of a power which they have never beheld? Who shall record the motives which actuate the soul, which no human eye can perceive, or pronounce on its immortality otherwise than through the reasoning faculty? He only can describe or record the infinite powers of the soul, who is himself infinite. It is therefore strikingly obvious that principles which are

themselves infinite and immutable require a very different kind of treatment from historical facts. To the SENSES and their ordinary mode of judging they cannot be submitted, for they ever elude their grasp. No one will surely be hardy enough to say that he has either seen or felt a principle. Then how is it that we are actuated by these all-powerful and invisible essences; that we respect and revere them more than all that can be offered to gratify the Sense? Reason must be the Faculty which takes cognizance of these perfectly pure, nay, spiritual and divine beings, which exercise such a powerful influence over our souls, and fit us to inherit the Eternal kingdom of Christ.

Those, however-if such there be-who prefer considering the Miracles as oriental forms of speech, or metaphorical illustrations of the new doctrine, instead of historical facts, have, indeed, an ample field from which to draw perfect moral precepts, always displaying the pre-eminence of the spirit above the flesh ; thus confirming the Christian Doctrine, and establishing for ever the divinity of Christ: for instance, Christ walking on the water. This is indeed a figurative

exposition of the whole doctrine, indicating that the

soul or spirit is so superior to the body or flesh, that in

all temptations it has the power of conquest, and final victory within itself: "for the kingdom of God is within us," and constitutes the moral part of man's nature, which manifests itself in conscience as the power that decides whether we have discharged our duty or not, and is very properly denominated "PURE PRACTICAL REASON." Indeed there is not one Miracle which is not replete with moral information. The temptation in the wilderness is a forcible illustration of the power possessed by man to overcome all the seductions of the inclinations, and steadily to adhere to the moral law planted in his Reason. It also affords a powerful lesson that, in our most pressing necessities, we ought to rely upon the favour and assistance of God, and never to lose our confidence in his goodness. Even the darkness which took place at the crucifixion is a beautiful emblem, implying that the Son of Righteousness withdrew from our terraqueous globe, and wafted himself to his own spiritual abode of eternal bliss: not, however, without leaving an indelible example of strictly upright conduct, and of a never-failing obedience to the moral law, which example, so far from being effaced by time, is sure to become more efficacious as enlightenment advances, and Pure Practical Reason

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is more immediately cultivated. Rending the veil of the temple may be considered a type, emblematic of the abolition of the Mosaic, and the perfect establishment of the Christian, Dispensation. The parables constantly employed by our Saviour in enforcing his doctrine sufficiently evince his predilection for figurative language, as being a very forcible mode, not only of conveying instruction, but of adapting it to the plainest capacity.

Nor indeed is it so absolutely certain that prophane History does not sometimes indulge in metaphor. Poetry, we know, delights in personification, calling the sea Neptune, and the sun Apollo. The grave and sedate History of Rome very circumstantially relates of Caligula, that he consecrated his favourite horse High Priest, invested him with the dignity of Consul, provided him with marble apartments, indulged him with a golden rack and manger, besides allowing him a suite of attendants. May not this be refined censure concealed under a metaphor, reflecting upon the irregularity of the Emperor's conduct?

Let it not, however, be supposed for a moment that history can be dispensed with, for it is as impossible to teach morality without an investigation and comparison

of the actions of men recorded in history, as it is to teach the mathematics without an extended surface on which to describe its diagrams. All that we here

insist upon is, that the pure part in each science is susceptible of a different mode of treatment from the empirical part. It is an acknowledged fact that the mathematical diagrams exhibited to the SENSES are only symbolical representations, which raise in the mind the PURE mathematical figures. These, indeed, can never be felt, or in any way address the senses. Exactly so is it in Morality. The various actions of man recorded in history and ranked as good, bad, or indifferent, are so many empirical symbols, referring each action to its motive, wherein alone its morality consists. The more accurately a diagram is described, the nearer it approaches to the mental figure. For this, however, it never can be substituted. This is precisely the case with "Morality;" the better the action the nearer it approximates to its moral type, which is planted in the Reason of man, and denominated the "MORAL LAW." Nor indeed can man from the action decide upon the motive this is an affair of the individual with his Maker, and is not cognizable by man. Though thousands might witness the action of plunging the dagger