it yet. He ought. He knows the sense of that grand word, though his analysis fails to render account of it. When in innocency, or when by intellectual perception, he attains to say-"I love the Right; Truth is beautiful within and without for evermore. Virtue, I am thine: save me: use me: thee will I serve, day and night, in great, in small, that I may be not virtuous, but virtue;"-then is the end of the creation answered, and God is well pleased.

The sentiment of virtue is a reverence and delight in the presence of certain divine laws. It perceives that this homely game of life we play, covers, under what seem foolish details, principles that astonish. The child amidst his baubles, is learning the action of light, motion, gravity, muscular force; and in the game of human life, love, fear, justice, appetite, man, and God, interact. These laws refuse to be adequately stated. They will not be written out on paper, or spoken by the tongue. They elude our persevering thought; yet we read them hourly in each other's faces, in each other's actions, in our own remorse. The moral traits which are all globed into every virtuous act and thought-in speech, we must sever, and describe or suggest by painful enumeration of many particulars. Yet, as this sentiment is the essence of all religion, let me guide your eye to the precise objects of the sentiment, by an enumeration of some of those classes of facts in which this element is conspicuous.

The intuition of the moral sentiment is an insight of the perfection of the laws of the soul. These laws execute themselves. They are out of time, out of space, and not subject to circumstance. Thus; in the soul of man there is a justice whose retributions are instant and entire. He who does a good deed, is instantly ennobled. He who does a mean deed, is by the action itself contracted. He who puts off impurity, thereby puts on purity. If a man is at heart just, then in so far is he God; the safety of God, the immortality of God, the majesty of God, do enter into that man with justice. If a man dissemble, deceive, he deceives himself, and goes out of acquaintance with his own being. A man in the view of absolute goodness, adores, with total humanity. Every step so downward, is a step upward. The man who renounces himself, comes to himself.

See how this rapid intrinsic energy worketh everywhere, righting wrongs, correcting appearances, and bringing up facts to a harmony with thoughts. Its operation in life, though slow to the senses, is, at last, as sure as in the soul. By it, a man is made the Providence to himself, dispensing good to his goodness, and evil to his sin. Character is always known. Thefts never enrich; alms never impoverish; murder will

speak out of stone walls. The least admixture of a lie-for example, the taint of vanity, any attempt to make a good impression, a favourable appearance-will instantly vitiate the effect. But speak the truth, and all nature and all spirits help you with unexpected furtherance. Speak the truth, and all things alive or brute are vouchers, and the very roots of the grass underground there, do seem to stir and move to bear you witness. See again the perfection of the Law as it applies itself to the affections, and becomes the law of society. As we are, so we associate. The good, by affinity, seek the good; the vile, by affinity, the vile. Thus of their own volition, souls proceed into heaven, into hell.

These facts have always suggested to man the sublime creed, that the world is not the product of manifold power, but of one will, of one mind; and that one mind is everywhere active, in each ray of the star, in each wavelet of the pool; and whatever opposes that will, is everywhere baulked and baffled, because things are made so, and not otherwise. Good is positive. Evil is merely privative, not absolute: it is like cold, which is the privation of heat. All evil is so much death or nonentity. Benevolence is absolute and real. So much benevolence as a man hath, so much life hath he. For all things proceed out of this same spirit, which is differently named love, justice, temperance, in its different applications, just as the ocean receives different names on the several shores which it washes. All things proceed out of the same spirit, and all things conspire with it. Whilst a man seeks good ends, he is strong by the whole strength of nature. In so far as he roves from these ends, he bereaves himself of power, or auxiliaries; his being shrinks out of all remote channels, he becomes less and less, a mote, a point, until absolute badness is absolute death.

The perception of this law of laws awakens in the mind a sentiment which we call the religious sentiment, and which makes our highest happiness. Wonderful is its power to charm and to command. It is a mountain air. It is the embalmer of the world. It is myrrh and storax, and chlorine and rosemary. It makes the sky and the hills sublime, and the silent song of the stars is it. By it, is the universe made safe and habitable, not by science or power. Thought may work cold and intransitive in things, and find no end or unity; but the dawn of the sentiment of virtue on the heart, gives and is the assurance that Law is sovereign over all natures; and the worlds, time, space, eternity, do seem to break out into joy. This sentiment is divine and deifying. It is the beatitude of man. It makes him illimitable. Through it, the soul first knows itself. It corrects the capital mistake of the infant

man, who seeks to be great by following the great, and hopes to derive advantages from another, by showing the fountain of all good to be in himself, and that he, equally with every man, is an inlet into the deeps of Reason. When he says, "I ought;" when love warms him; when he chooses, warned from on high, the good and great deed; then, deep melodies wander through his soul from Supreme Wisdom.-Then he can worship, and be enlarged by his worship; for he can never go behind this sentiment. In the sublimest flights of the soul, rectitude is never surmounted, love is never outgrown.

This sentiment lies at the foundation of society, and successively creates all forms of worship. The principle of veneration never dies out. Man fallen into superstition, into sensuality, is never quite without the visions of the moral sentiment. In like manner, all the expressions of this sentiment are sacred and permanent in proportion to their purity. The expressions of this sentiment affect us more than all other compositions. The sentences of the oldest time, which ejaculate this piety, are still fresh and fragrant. This thought dwelled always deepest in the minds of men in the devout and contemplative East; not alone in Palestine, where it reached its purest expression, but in Egypt, in Persia, in India, in China. Europe has always owed to oriental genius its divine impulses. What these holy bards said, all sane men found agreeable and true. And the unique impression of Jesus upon mankind, whose name is not so much written as ploughed into the history of this world, is proof of the subtle virtue of this infusion.

Meantime, whilst the doors of the temple stand open, night and day, before every man, and the oracles of this truth cease never, it is guarded by one stern condition; this, namely; it is an intuition. It cannot be received at second hand. Truly speaking, it is not instruction, but provocation, that I can receive from another soul. What he announces, must find true in me, or reject; and on his word, or as his second, be he who he may, I can accept nothing. On the contrary, the absence of this primary faith is the presence of degradation. As is the flood so is the ebb. Let this faith depart, and the very words it spake, and the things it made, become false and hurtful. Then falls the church, the state, art, letters, life. The doctrine of the divine nature being forgotten, a sickness infects and dwarfs the constitution. Once man was all; now he is an appendage, a nuisance. And because the indwelling Supreme Spirit cannot wholly be got rid of, the doctrine of it suffers this perversion, that the divine nature is attributed to one or two persons, and denied to all the rest, and denied with fury. The doctrine of inspiration is lost; the base doctrine

VOL. II.

of the majority of voices, usurps the place of the doctrine of the soul. Miracles, prophecy, poetry; the ideal life, the holy life, exist as ancient history merely; they are not in the belief, nor in the aspiration of society; but, when suggested, seem ridiculous. Life is comic or pitiful, as soon as the high ends of being fade out of sight, and man becomes near-sighted, and can only attend to what addresses the senses.

These general views, which, whilst they are general, none will contest, find abundant illustration in the history of religion, and especially in the history of the Christian church. In that, all of us have had our birth and nurture. The truth contained in that, you, my young friends, are now setting forth to teach. As the Cultus, or established worship of the civilized world, it has great historical interest for us. Of its blessed words, which have been the consolation of humanity, you need not that I should speak. I shall endeavour to discharge my duty to you, on this occasion, by pointing out two errors in its administration, which daily appear more gross from the point of view we have just now taken.

Jesus Christ belonged to the true race of prophets. He saw with open eye the mystery of the soul, Drawn by its severe harmony, ravished with its beauty, he lived in it, and had his being there. Alone in all history, he estimated the greatness of man. One man was true to what is in you and me. He saw that God incarnates himself in man, and evermore goes forth anew to take possession of his world. He said, in this jubilee of sublime emotion, I am divine. Through me, God acts; through me, speaks. Would you see God, see me; or, see thee, when thou also thinkest as I now think.' But what a distortion did his doctrine and memory suffer in the same, in the next, and the following ages! There is no doctrine of the Reason which will bear to be taught by the Understanding. The understanding caught this high chant from the poet's lips, and said in the next age, 'This was Jehovah come down out of heaven. I will kill you, if you say he was a man.' The idioms of his language, and the figures of his rhetoric, have usurped the place of his truth; and churches are not built on his principles, but on his tropes. Christianity became a Mythus, as the poetic teaching of Greece and of Egypt, before. He spoke of miracles; for he felt that man's life was a miracle, and all that man doth, and he knew that this daily miracle shines, as the character ascends. But the word Miracle, as pronounced by Christian churches, gives a false impression; it is Monster. It is not one with the blowing clover and the falling rain.

He felt respect for Moses and the prophets; but no unfit tenderness at postponing their initial revelations, to the hour

and the man that now is; to the eternal revelation in the heart. Thus was he a true man. Having seen that the law in us is commanding, he would not suffer it to be commanded. Boldly, with hand, and heart, and life, he declared it was God. Thus is he, as I think, the only soul in history who has appreciated the worth of man.

1. In this point of view we become sensible of the first defect of historical Christianity. Historical Christianity has fallen into the error that corrupts all attempts to communicate religion. As it appears to us, and as it has appeared for ages, it is not the doctrine of the soul, but an exaggeration of the personal, the positive, the ritual. It has dwelt, it dwells, with noxious exaggeration about the person of Jesus. The soul knows no persons. It invites every man to expand to the full circle of the universe, and will have no preferences but those of spontaneous love. But by this eastern monarchy of a Christianity, which indolence and fear have built, the friend of man is made the injurer of man. The manner in which his name is surrounded with expressions, which were once sallies of admiration and love, but are now petrified into official titles, kills all generous sympathy and liking. All who hear me, feel, that the language that describes Christ to Europe and America, is not the style of friendship and enthusiasm to a good and noble neart, but is appropriated and formal-paints a demigod as the Orientals or the Greeks would describe Osiris or Apollo. Accept the injurious impositions of our early catechetical instruction, and even honesty and self-denial were but splendid sins, if they did not wear the Christian name. One would rather be

'A pagan, suckled in a creed outworn,'

than to be defrauded of his manly right in coming into nature, and finding not names and places, not land and professions, but even virtue and truth foreclosed and monopolized. You shall not be a man even. You shall not own the world; you shall not dare, and live after the infinite Law that is in you, and in company with the infinite Beauty which heaven and earth reflect to you in all lovely forms; but you must subordinate your nature to Christ's nature; you must accept our interpretations; and take his portrait as the vulgar draw it.

That is always best which gives me to myself. The sublime is excited in me by the great stoical doctrine, Obey thyself. That which shows God in me, fortifies me. That which shows

God out of me, makes me a wart and a wen. There is no longer a necessary reason for my being. Already the long shadows of untimely oblivion creep over me, and I shall decease for ever.