“Thus thy body needs no laws, having been in its creation supplied with all that could be necessary for its government. Thy spirit is above all laws, and above all essences which flow therein. God created thy spirit from within his own, and surely the Creator of law is above it; the Creator of essences must be above all essence created. And if thou hast what may be or might be termed laws, they are always subservient to thy spirit. Good men need no laws, and laws will do bad or ignorant men no good. If a man be above law, he should never be governed by it. If he be below, what good can dead, dry words do him? “True knowledge removeth all laws from power by placing the spirit of man above it.” A correspondent of the _Telegraph_ said of this work, “The Healing of the Nations:”— “According to its teaching, no place is found in the universe for divine wrath and vengeance. All are alike and forever the object of God’s love, pity, and tender care—the difference between the two extremes of human character on earth, being as a mere atom when compared with perfect wisdom.” This is a favorite comparison with them,—that the difference between God and the best of men is so much greater than the extremes of character among men,—the most upright and the most wicked,—that the latter is a mere atom, and not accounted of in God’s sight. That there is an infinite difference between God and the best of men, is all true; for God is infinite in all his attributes, and man is very imperfect at the best. But to argue from this that God is inferior to man, so that he cannot discern difference in character here, even as man can plainly discern it, seems but mad-house reasoning. What would we think of the man who had the same regard for the thief as for the honest man, for the murderer as for the philanthropist? To ignore such distinctions as even men are able to discern would destroy the stability of all human governments; what then would be the effect on the divine government? God has given his law—holy, just, and good—to men, and commanded obedience. He has attached the penalty to disobedience: “The soul that sinneth, it shall die,” “The wages of sin is death.” Eze. 18:20; Rom. 6:23. And in the judgment, the distinction God makes in character will be plainly declared; for he will set the righteous on his right hand, but the wicked on the left. Matt. 25:32, 33. This view of the failure of law, and the absence of all human accountability, naturally leads to a bold denial of sin and the existence of crime. The “Healing of the Nations,” p. 169, says: “Unto God there is no error; all is comparatively good.” The same work says that God views error as “undeveloped good.” A. J. Davis (“Nature of Divine Revelation,” p. 521) says: “Sin, indeed, in the common acceptation of that term, does not really exist.”