Let us select a portion of these laws of the human spirit; such as relate to a man's conduct in dealing with his fellow men, a portion of what are commonly called moral laws, and examine them. They partake of the general characteristics mentioned above; they are universal and unchangeable, are only discovered and not made by man, are inherent in man, designed to secure his welfare, and represent the infinity of God. These laws are absolutely right; to obey them is to be and do absolutely right. So being and doing, a man answers the moral purpose of his existence, and attains moral manhood. If I and all men keep all the laws of man's spirit, I have peace in my own heart, peace with my brother, peace with my God; I have my delight in myself, in my brother, in my God, they theirs and God His in me. What is absolutely right is commonly called justice. It is the point in morals common to me and all mankind, common to me and God, to mankind and God; the point where all duties unite--to myself, my brethren, and my God; the point where all interests meet and balance--my interests, those of mankind, and the interests of God. When justice is done, all is harmony and peaceful progress in the world of man; but when justice is not done, the reverse follows, discord and confusion; for injustice is not the point where all duties and all interests meet and balance, not the point of morals common to mankind and me, or to us and God. We may observe and study the constant facts of the material world, thus learn the laws they represent, and so get at a theory of the world which is founded on the facts thereof. Such a theory is true; it represents the thought of God, the infinity of God. Then for every point of theory we have a point of fact. Instead of pursuing this course we may neglect these constant facts, with the laws they represent, and forge a theory which shall not rest on these facts. Such a theory will be false and will represent the imperfection of men, and not the facts of the universe and the infinity of God. In like manner we may study the constant facts of the spiritual world, and, in special, of man's moral nature, and thereby obtain a rule to regulate our conduct. If this rule is founded on the constant facts of man's moral nature, then it will be absolutely right, and represent Justice, the thought of God, the infinity of God, and for every point of moral theory we shall have a moral fact. Instead of pursuing that course, we may forge a rule for our conduct, and so get a theory which shall not rest on those facts. Such a rule will be wrong, representing only the imperfection of men.