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Thus we find ourselves in continual contact with the 
Almighty operator, and, so far as our intellect is concerned, 
unable to exercise it but upon His work. But this could not 
be if we. were in a condition of necessary and absolute 
ignorance of God. The cup cannot contain the ocean, but it 
may be filled from its water. So we are unable to grasp.as 
one magnificent whole the boundless and varied operation of 
the sustainer of all things, much less can we adequately 
conceive the breadth of the attributes of His own infinite 
nature; but we can see in His work skill and power such as 
we ourselves can exhibit in a less degree. Nor have we any 
difficulty in seeing benevolence in the boundless and varied 
life with which our earth is peopled, all the arrangements for 
which tend to the happiness of the living. In like manner, 
we find that when men live in any way unnatural lives their 
action tends to their own weakness and decay, while the 
violation of all social obligation destroys confidence, so that 
lying, deception, theft, and every other trespass on the rights 
of others tend to the disruption of the bonds of society, 
and require suppression, that full communal life may remain. 
These facts, which are invariable, as plainly show us the 
righteousness and truth of the Author of our nature, and the 
reality of His moral rule, as the physical universe shows us 
His skill and power. Thus it appears that a knowledge of 
God, of His moral character, and of our obligation to do His 
will, may in some measure be learned by His government of us. 
But as all such knowledge is rudimentary, and requires 
long time and patient thought, as well as large range of 
observation, and, after all, is only of authority to the individual 
who has thought it out for himself, we require some more 
certain, extensive, and authoritative teaching, that we may 
from the first live natural lives,—that is, ives in accordance 
with the requirements, capabilities, and obligations of our 
nature. This need becomes more imperative from the fact 
that we begin life in a condition of total ignorance, and have 
each for ourselves to acquire such knowledge of external 
things as will enable us to prolong and improve our life in this 
world; and this in many cases so engrosses the attention as 
to leave no room for anything besides. 
Not only is there nothing in human nature to prevent such 
a revelation of the divine will, but our relations of subordina- 
tion and dependence,—the grounds of responsibility,—make 
it likely that such revelation will be granted, and that, in 
some way, certain and conscious intercourse with the Father 
of our spirits will take place. We know of no being but | 
God with whom we as men can have free, interchange of 
