Supreme Mind, finds itself related to all its works, and will travel a royal road to particular knowledges and powers. For, in ascending to this primary and aboriginal sentiment, we have come from our remote station on the circumference instantaneously to the centre of the world, where, as in the closet of God, we see causes, and anticipate the universe, which is but a slow effect.

One mode of the divine teaching is the incarnation of the spirit in a form-in forms, like my own. I live in society; with persons who answer to thoughts in my own mind, or outwardly express to me a certain obedience to the great instincts to which I live. I see its presence to them. I am certified of a common nature; and so these other souls, these separated selves, draw me as nothing else can. They stir in me the new emotions we call passion; of love, hatred, fear, admiration, pity; thence comes conversation, competition, persuasion, cities, and war. Persons are supplementary to the primary teaching of the soul. In youth we are mad for persons. Childhood and youth see all the world in them. But the larger experience of man discovers the identical nature appearing through them all. Persons themselves acquaint us with the impersonal. In all conversation between two persons, tacit reference is made as to a third party, to a common nature. That third party or common nature is not social; it is impersonal-is God. And so in groups where debate is earnest, and especially on great questions of thought, the company become aware of their unity; aware that the thought rises to an equal height in all bosoms, that all have a spiritual property in what was said, as well as the sayer. They all wax wiser than they were. It arches

over them like a temple, this unity of thought, in which every heart beats with nobler sense of power and duty, and thinks and acts with unusual solemnity. All are conscious of attaining to a higher self-possession. It shines for all. There is a certain wisdom of

humanity which is common to the greatest men with the lowest, and which our ordinary education often labours to silence and obstruct. The mind is one; and the best minds who love truth for its own sake, think much less of property in truth. Thankfully they accept it everywhere, and do not label or stamp it with any man's name, for it is theirs long beforehand. It is theirs from eternity. The learned and the studious of thought have no monopoly of wisdom. Their violence of direction in some degree disqualifies them to think truly. We owe many valuable observations to people who are not very acute or profound, and who say the thing without effort, which we want and have long been hunting in vain. The action of the soul is oftener in that which is felt and left unsaid, than in that which is said in any conversation. It broods over every society, and they unconsciously seek for it in each other. We know better than we do. We do not yet possess ourselves, and we know at the same time that we are much more. I feel the same truth how often in my trivial conversation with my neighbours, that somewhat higher in each of us overlooks this byplay, and Jove nods to Jove from behind each of us.

Men descend to meet. In their habitual and mean service to the world, for which they forsake their native nobleness, they resemble those Arabian Sheikhs, who dwell in mean houses and affect an external poverty, to escape the rapacity of the Pacha, and reserve all their display of wealth for their interior and guarded retire

ments.

As it is present in all persons, so it is in every period of life. It is adult already in the infant man. In my dealing with my child, my Latin and Greek, my accomplishments, and my money, stead me nothing. They are all lost on him: but as much soul as I have, avails. If I am merely wilful, he gives me a Rowland for an Oliver, sets his will against mine, one for one, and leaves me, if I please, the degradation of beating him by my superiority of strength. But if I renounce

my will, and act for the soul, setting that up as umpire between us two, out of his young eyes looks the same soul; he reveres and loves with me.

The soul is the perceiver and revealer of truth. We know truth when we see it, let sceptic and scoffer say what they choose. Foolish people ask you, when you have spoken what they do not wish to hear, "How do you know it is truth, and not an error of your own?" We know truth when we see it, from opinion, as we know when we are awake that we are awake. It was a grand sentence of Emanuel Swedenborg, which would alone indicate the greatness of that man's perception: "It is no proof of a man's understanding to be able to affirm whatever he pleases, but to be able to discern that what is true is true, and that what is false is false, this is the mark and character of intelligence." In the book I read, the good thought returns to me, as every truth will, the image of the whole soul. To the bad thought which I find in it, the same soul becomes a discerning, separating sword, and lops it away. We are wiser than we know. If we will not interfere with our thought, but will act entirely, or see how the thing stands in God, we know the particular thing, and every thing, and every man. For, the Maker of all things and all persons stands behind us, and casts his dread omniscience through us over things.

But beyond this recognition of its own in particular passages of the individual's experience, it also reveals truth. And here we should seek to reinforce ourselves by its very presence, and to speak with a worthier, loftier strain of that advent. For the soul's communication of truth is the highest event in nature, for it then does not give somewhat from itself, but it gives itself, or passes into and becomes that man whom it enlightens; or in proportion to that truth he receives, it takes him to itself.

We distinguish the announcements of the soul, its manifestations of its own nature, by the term Revelation. These are always attended by the emotion of

the sublime. For this communication is an influx of the Divine Mind into our mind. It is an ebb of the individual rivulet before the flowing surges of the sea of life. Every distinct apprehension of this central commandment agitates men with awe and delight, A thrill passes through all men at the reception of new truth, or at the performance of a great action, which comes out of the heart of nature. In these communications, the power to see is not separated from the will to do, but the insight proceeds from obedience, and the obedience proceeds from a joyful perception. Every moment when the individual feels himself invaded by it, is memorable. Always, I believe, by the necessity of our constitution, a certain enthusiasm attends the individual's consciousness of that divine presence. The character and duration of this enthusiasm varies with the state of the individual, from an ecstasy and trance, and prophetic inspiration, which is its rarer appearance, to the faintest glow of virtuous emotion, in which form it warms, like our household fires, all the families and associations of men, and makes society possible. A certain tendency to insanity has always attended the opening of the religious sense in men, as if "blasted with excess of light." The trances of Socrates; the "union" of Plotinus; the vision of Porphyry; the conversion of Paul; the aurora of Behmen; the convulsions of George Fox and his Quakers; the illumination of Swedenborg, are of this kind. What was in the case of these remarkable persons a ravishment, has, in innumerable instances in common life, been exhibited in less striking manner. Everywhere the history of religion betrays a tendency to enthusiasm. The rapture of the Moravian and Quietist; the opening of the internal sense of the Word, in the language of the New Jerusalem Church; the revival of the Calvinistic Churches; the experiences of the Methodists, are varying forms of that shudder of awe and delight with which the individual soul always mingles with the universal soul.

The nature of these revelations is always the same: they are perceptions of the absolute law. They are solutions of the soul's own questions. They do not answer the questions which the understanding asks. The soul answers never by words, but by the thing itself that is inquired after.

Revelation is the disclosure of the soul. The popular notion of a revelation is, that it is a telling of fortunes. In past oracles of the soul, the understanding seeks to find answers to sensual questions, and undertakes to tell from God how long men shall exist, what their hands shall do, and who shall be their company, adding even names, and dates, and places. But we must pick no locks. We must check this low curiosity. An answer in words is delusive; it is really no answer to the questions you ask. Do not ask a description of the countries towards which you sail. The description does not describe them to you, and to-morrow you arrive there, and know them by inhabiting them. Men ask of the immortality of the soul, and the employments of heaven, and the state of the sinner, and so forth. They even dream that Jesus has left replies to precisely these interrogatories. Never a moment did that sublime spirit speak in their patois. To truth, justice, love, the attributes of the soul, the idea of immutableness is essentially associated. Jesus, living in these moral sentiments, heedless of sensual fortunes, heeding only the manifestations of these, never made the separation of the idea of duration from the essence of these attributes; never uttered a syllable concerning the duration of the soul. It was left to his disciples to sever duration from the moral elements, and to teach the immortality of the soul as a doctrine, and maintain it by evidences. The moment the doctrine of the immortality is separately taught, man is already fallen. In the flowing of love, in the adoration of humility, there is no question of continuance. No inspired man ever asks this question, or condescends to these evidences. For the soul is true to itself, and