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 PHILOSOPHY OF RELIGION. 397 unalterable would be a crime against human nature, whose primal destination is just this — to progress. To renounce illumination means to trample upon the divine rights of reason. The " General Observations " appended to each division add to the four principle discussions as many collateral in- quiries concerning Operations of Grace, Miracles, Myste- ries, and Means of Grace, objects of transcendent ideas, which do not properly belong in the sphere of religion within pure reason itself, but which yet border on it. (i) We are entirely incapable of calling forth works of grace, nay, even of indicating the marks by which actual divine illuminations are distinguished from imaginary ones ; the supposed experience of heavenly influences belongs in the region of superstitious religious illusion. But their impossibility is just as little susceptible of proof as their reality. Nothing further can be said on the question, save that works of grace may exist, and perhaps must exist in order to supplement our imperfect efforts after virtue; and that everyone, instead of waiting for divine assistance, should do for his own amendment all that is in his power. (2) Kant judges more sharply in regard to the belief in miracles, which contradict the laws of experience without in the least furthering the performance of our duties. In practical life no one regards miracles as possible; and their limitation to the past and to rare instances does not make them more credible. (3) In so far as the Christian myste- ries actually represent impenetrable secrets they have no bearing on moral conduct ; so far as they are morally valu- able they admit of rational interpretation and thus cease to be mysteries. The Trinity signifies the three moral qualities or powers united in the head of the moral state : the one God as holy lawgiver, gracious governor, and just judge. (4) The services of the Church have worth as ethical ceremonies, as emblems of the moral disposition (prayer) and of moral fellowship (church attendance, bap- tism, and the Lord's Supper) ; but to find in these symbolic ceremonies means of grace and to seek to purchase the favor of God by them, is an error of the same kind as sorcery and fetichism. The right way leads from virtue to