given in and through the vicarship. But there is not any power, or life, in heaven or on earth, that does not originate, exist and subsist every moment from the LORD, who has all power in heaven and on earth: and who sendeth His sun with light and heat, and His rains and dews, seed times and harvests, and giveth life, and the fruit of His life, for the development of all, to all the good and evil alike; and they all alike live and move and have their being only from that divine fruit of His Infinite Life. Whereas, the enemies and opposers of this official vicarship derive nothing from it, for his vicarship has no virtue to give these divine means to any one, and he does not claim to give anything to his enemies but anathemas. He can find no fruit of such an official virtue anywhere, nor one person that ever realized it. We know many-yes, unlimited numbers of the fruits of the Divine Virtue. Emanuel Swedenborg, our Washing. ton, Marshall, Franklin, Webster, Story, Kent, Greenleaf, Blackstone, Hale, Clowes, Addison, Henry, and hosts of others, have been the fruits and powers of God's fruit in the world. So, the fruits in the Catholic church are all solely the fruits primarily—and if morally good and true, solely— of the divine fruit of God; and are not at all the creatures of the vicarship officially.

Has the vicarship fruit, whose seed-principle is in itself, to give life and light to men? The Lord judges no one but His sayings judge them; because His sayings are only the moral commandments of that divine morality, or fruit, from which in itself is the principle of the quality of life everlasting; if kept; and in itself is divine virtue, light, reason, intelligence and wisdom, and power and life; by derivation from God. A creature, by the limitation of his own creature-faculties, can derive either to his body or spirit sufficient only for his own wants; others must alike derive for their own wants.

III. CHARACTER, CIVIL VIRTUE, AND MORAL QUALITY ARE PREDICABLE NOT AT ALL OF ANY MATERIAL ORGANISM, BUT OF THE ORGANISM OF SPIRIT ALONE; AND GOOD AND TRUTH, EMBODIED IN A HUMAN ORGANISM OF WILL AND UNDERSTANDING, OR FREEDOM AND REASON, 18 SPIRIT.

Organized matter, in all its organized forms of its three. kingdoms, is purely the instruments of the life and operative virtues of spirit; consequently, moral qualities and character, and virtue, can not be predicable- of a subject that is merely instrumental, and dead, until acted upon by something alive and of operative virtue. The instincts of animal. life are but dead receptacles, like all material forms, of the virtues and forces of spirit-life and sphere.

This is manifested in the known and acknowledged facts, that only material forms can be affected at all by instrumental or material principles; and moral character cannot be in the least.

Only what is material can find nutriment and development from material or instrumental principles. And every principle of universal truths and good, while it was never known to be nutritious to any form whatever of organized matter, is the proper aliment of spirit-life.

It is utterly impossible to produce any effect upon material organism by truth and good; and alike impossible to produce any effect whatever upon the organism of spirits by any material food or principle. You cannot in any way apply the highest material principle of heat and light to the reformation or regeneration of the organism of spirit, or to affect its moral character.

If this were possible, by transferring our church and state to the torrid zone, we could reform them, vivify and quicken

their virtues, and regenerate them; as we can affect all material organisms of life, by changing them from a frigid or temperate to a torrid zone; or freeze the life out of them, by their transfer from a torrid to a temperate, or to a frigid zone.

Here we have two distinct subjects of alimental life and growth and development; and two distinctive principles of nutrition and development. One is spirit, and the other is material form. And for one subject. truth and good are the orderly principle of nutrition and life; while falsity and evil are the disorderly principle of accretions: while to the other subject, material food alone supplies all nutrition.

Spirit, as a subject, being the only chief and principal and primary organism of life, of which alone rationality, intelligence and wisdom are at all predicable, it is the worst of all absurdities to fall into doubts, and become a negative or blighted manhood, as to all the highest realities of existence and being, and as to all the positive principles of the virtues, life, and happiness of this only real manhood.

The actual life-experience and realizations of all the principles of rationality, intelligence and wisdom in their good of life, and its delights, and in the enjoyment of the good fruit they bear in the lives of others,-constituting the society. of good and true manhood—and the innocence and peace and contentment and happiness of such life and society; is, in its every principle a living stream of heavenly happiness of life everlasting, flowing into their spirits in divine influx of living essences and substances from the Infinite Fountain of the LORD GOD, the ONE ONLY SELF-EXISTENT SPIRIT; and is realized by them every moment; and is, in their every principle, very far above all possible proof with all progressive and positive men.

No positive proof could possibly be offered such persons that would not be offensive and most distasteful. Such positive manhood is made by believing in the positive prin

ciples and practically living them-that reform ones manhood from evil and falsity, and that regenerate it in good and truth.

These reforming and regenerating moral principles of the good and truth of the ten primary principles of the Decalogue, make all the virtues of a good and true manhood, as all rational men know. And they know that no man has any just claim to any religion, or any real virtue or moral life, that is wholly destitute of any one of the virtues of the Decalogue, by being in any of its prohibited evils confirmed in the life. Let us illustrate this by a few examples:

Suppose one confirmed in his life in oppositson to sincerity, to honesty, to justice, to righteousness, to mercy, to chastity, to goodness in any form-what society in the church or state would he be a proper member of? Where, in any circle of society, could he be otherwise than a public nuisance? And who, that had by reformation and regeneration put on the virtues, graces, and the moral beauties of the moral wisdom of the ten commandments in their divine quality, would not be qualified as a useful member of true and good society? Who is incapable of knowing that every evil prohibited by the ten commandments of the Decalogue is a curse to society, and that to the extent it prevails in any one's life it is a disqualifier of such life for society? Who does not know that the practice of honesty, as a mere recompensing principle, is the best policy? Here, then, is a universal knowledge of the good of the life of the Decalogue in itself, to the entity, character and principle of manhood.

And it is of universal knowledge, that no principle whatever is of any good or virtue to any one, any further than it is made so by actual use, in a life-use. How can honesty recompense, as the best policy, except in life-use? Who can have knowledge of good and evil principles, and understanding to discriminate between them, as opposites, and

then violate his light, or conscience, without extirpating that light and searing that conscience, and profaning that principle, and utterly blighting and damning his manhood?

Then," the historical basis and reasonableness of Christianity" is always predicable of the fruit its principles bear, from the lives and character of those who in rationality, intelligence or wisdom have lived, or are now living them. But living their own selfish dogmas in their stead is corruption. The fruit must be that of its real principle, in order to constitute any part of Christianity's historical basis. And the Decalogue, in every jot and tittle of its ten primary principles, embodies the whole quality of Christianity, and Christian life, and Christian FRUIT as divine.

Here, then, there are two subjects, matter and spirit; and one is merely instrumental and dead, and the other is alive and a living virtue or power: and one is the subject of only material nutrition and growth and decay; while the other is the subject and organism of only the moral nutrition and growth of, and in, good and truth, and of the demoralization of evil and falsity.

The one is but an adject and clothing of entity, in its character and quality and use of material things; and the other is that very entity itself-in its principle of derivation. from the Infinite, in its character, in its very quality and in in its very life; and in its every realization of every use of material principles themselves in all moral life in this world, as merely instrumental things for its spirit-life.

Now, the query is, with positive men, how is it rationally possible for the spirit of a man to so far stultify his manhood, as to become negative as to the existence of himself in every principle and quality that constitutes the whole reality of that very manhood; and thereby. utterly blight forever such manhood, by entirely extinguishing the light of its own soul in dismal negations?

This is the very tree of the knowledge of the evil of sen