one should be able to recognize it as a moral faculty. Still let the man who has ever felt a spiritual truth or apprehended it, let him reflect, and he shall see that when once it has been spiritually apprehended, it seems as if in the Inner Nature there were a hidden Treasure-house wherein it is stored up as a peculiar treasure and a possession. It seems that therein the soul dwells with it, and delights in it, and feels it to be a particular and precious acquisition, and rejoices over it. And when the man walks abroad, he recurs to it again and again, with perpetual and constant reiteration of thought, as to a something that comes to him from without, which he can feel and know to have become his own, and yet cannot reveal in its fulness to others.

In fact, each Moral Apprehension of the kind I have above specified becomes to the man an internal spring of action and life, independent altogether of outward things, which is to him, if he only avail himself of it duly and properly, what a new sense, unawakened before, would be as regards this external world.

We may not be able precisely to define this thing; but take one man, and you shall find him speak falsely in such a way as to show that he has no sense or feeling of truth. Take another man, who has once, in the way we have spoken of, apprehended morally the value of Truth, and enquire of him and he will tell you, it may be in a very confused and indistinct manner, and yet sufficiently brought forth to declare the truth of this our exposition, "that the feeling of truth dwells, he knows not how, in his being-that it is a new element, as it were, of his nature, which he constantly recurs to with affection, and loves it, and struggles to retain the perception as keenly as at first he felt it."

And so shall you find to be the case with the mind of man as regards all of these that we have defined as Moral Ideas-after he has spiritually apprehended them there is a faculty of the Reason that retains them, as it were, internally-the faculty of Moral Feeling.

The third mode of the Divine Reason, which we proceed to define, is Moral Principle-a thing very easily understood in fact, but very difficult, as all these are, to explain in words. But let us take an illustration. Suppose a man to make up his mind that he

* This is the Synteresis, or "Spiritual Treasury in the soul," of the ancient moralists, that faculty of holy contemplation and meditation, whereupon mainly the ripeness and mellowness of Christian character depends.

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will attain wealth, and to make this the supreme end of his conduct, without any other rule. There is, we will say, in a neighbouring bank an immense amount of specie; he could lay a plan and rob that bank, and become immensely wealthy; he does not do so, because "the chances are so great that he will be detected, imprisoned, become infamous, and be prevented thereby from attaining the object of his wishes," and so he does not so; but he would do so if he were absolutely, entirely certain that he would escape, that he would thereby attain the wealth he desires, and keep it. That man does not act from moral principle, but from policy. His merit is as great, his moral deserving as much, as that of the wolf who refuses the bait upon the trap which he has seen take his brother wolf.

Again: you shall see another man, who having apprehended a moral truth, having had it established as a feeling, has it also in his Mind as a rule of action, that is not altered by any external consequences that may take place, that holds it as a principle—a "principium," or "beginning" of action, before and antecedent to which there stands no motive but itself; which is of itself a fundamental motive, that is not based upon any other; an ultimate rule that decides all disputed points; a measure which measures all actions, and is itself measured by no consequences. Such, to the man of moral principle, is "honesty," "justice," "purity," "veracity," or mercy." Because he has realized them as principles, he loves them for themselves, not merely for the good they may bring him. And if a time come when they bring evil, still he loves them, and acts upon them the more. the treasure of a moral principle, first apprehended, then realized as an inward principle, and then applied to action as a law of life, is an inward wealth that countervails and outweighs all earthly gain or loss. This many men have felt and acted upon-many men, many women, and many children. This constitutes moral principle; this, and nothing less than this.

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And we shall find many such persons in this world, men that shall take a principle, because of itself, and suffer no accumulation of profits, no pile of temptations, no assurance of impunity to move them; but in little things, in great things, that shall move onward measuring all things external by their internal Law, or Rule, or Principle, saying, "Thus I do because it is honest; it is just; it is pure; it is true, or it is merciful." Is

there not a difference between the one person and the other-a plain difference, and easily tested?

This the old Christian Moralists called the "Spiritual Law," as the other they called the "Spiritual Treasury," and thus I consider that this mode of the reason is most manifestly and distinctly established.

These, then, are the three modes of the Spiritual Reason: "Moral Perception, Moral Feeling, and Moral Principle."

Having, then, specified these three modes as to their operation, we shall now proceed further on in the consideration of the subject. The faculty itself has been established. The modes of its operation, and the object upon which it is employed, as well as the channels through which that knowledge that is its object awakens it in man, have been shown. Various observations, then, of the highest importance are here to be made.

In the first place, from our examination it is manifest that mental cultivation is not cultivation of the Spiritual Reason, but there may exist a very high and complete degree of cultivation merely mental, in conjunction with the most neglected and uncultivated state of the Spiritual Reason. A man may be a most complete Geometer, or Mineralogist, or Botanist, or Chemist, with his powers of observation trained to the utmost acuteness of perception, and his mental power, as far as these sciences are concerned, highly exercised, and yet in the higher qualities of the Spiritual Reason be more of a brute than an inhabitant of Caffraria, or a native of New South Wales or New Zealand; because all these sciences, when reduced to the simplest elements, are founded exclusively upon the ideas of the Visible, the Corporeal, and the Seen, the objects, that is, of the senses; and upon the Understanding or faculty that deals with the ideas derived from the senses, not upon the High Spiritual Reason, does proficiency in them depend.

We say, then, with reference to what are called the "Exact Sciences," and the "Sciences of observation," that a training in them does not necessarily awaken the Spiritual Reason in the slightest degree, or exercise in any way its powers. We say not that it is adverse any more than we say that any other exercise of the mental powers is adverse, but merely that increasing the mental powers, it leaves the moral power wholly unexerted and unexercised so far as itself goes.

And he that shall send his son to a school wherein his mental

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powers are trained in the very fullest way, and expect that by reason of that training his moral powers shall be educated, without a direct training addressed to them, that man has mistaken the very nature of things. To call forth muscular power, you exercise the muscles; to give strength to the lungs, you train them; enfeebled powers of voice are strengthened by exercise and training directly applied to its organs: how absurd, then, the notion that you add to the Moral Powers by utterly neglecting them, and attending wholly to those powers that are exclusively mental!

Teach the youth the Law of the Conscience, the first great step. in morality. Teach him how he must act in obedience to it at all risks; then point out to him its nature, and the progress he shall make heavenward if he will only follow it. Teach him then the law of the Spiritual Reason and its nature; supply him with the food for that faculty whereby man is in the "image of God." Point him out the nature of the Affections, and the holy balm for misery and sorrow that lies in them, the glory and the light from heaven shed upon the meanest hut by them; the awful consequences that arise from their perversion. Then instruct him in the power of the Will, the energy residing in that spring of power. Point out to the youth all this. Say to him, "this is in thee; all these powers and all these possibilities are in thee, by thyself to be called out and exerted." And then show to him how the Heavenly is a supplement of the Earthly; how the pillar let down from heaven unites with that which springs up from the earth; that not a want, not a weakness, not a misery, not a deficiency of our Human Nature but has its fulness, its strength, its joy, its sufficiency in the Divine Nature of God the Word, who became Flesh for us. This, methinks, would be a direct moral training.

In short, I plainly say this, that in order morally to educate, you must not trust to mental education, you must educate morally. You must instruct in two things, which constitute together moral education, and directly develope the Spiritual Reason. The first of these is Christian Ethics, the "Science," as I have defined it, of "Man's Nature and Position:" and the second, that which is the crown and complement of this, "Religion."

And furthermore, the education in these two must not be Mental, but Moral and Religious; not "discussions," "proofs," "essays" upon "prayer," "hope, "good works," but prayer, hope, good works done; for mental discussings are not religious works done:

not discussions, proofs, essays upon conscience, reason, the will, and so forth,—but direct and immediate action and training in the individual of these, the "governing" or moral powers. This I count a distinction of the deepest importance, that "the Mental Powers may be occupied about the Moral Powers, or moral subjects derived from them, and the moral powers be at the same time utterly unexercised." And teachers should most exceedingly be on their guard lest at the very time they think they are the most educating the moral powers, the mental powers only may be engaged. A direct exercise of the mental powers is necessary to give mental strength, so is a direct exercise of the moral powers to give moral strength.

This discussion I have introduced here because here is the most appropriate place for it; and he that shall look back and consider the nature of the Animal Mind or Understanding, and then shall think upon the Spirit and its faculties, of which, as the first is Conscience, so the most cultivable is the Spiritual Reason, he shall see very plainly and manifestly the cause why it is here introduced.

Another question concerning this faculty and its modes, is very interesting, that is to say, "Can this faculty of the higher reason be wholly undeveloped in any one?" The answer is, "not in any one that is in Society;" for this, in its various organizations, is the channel of "law" and of moral "knowledge" that awakens in each and every one in Society, that is, in every one that speaks a language, the Spiritual Reason more or less. Men, in order to be brutes, in whom the image of God is not, must be retained apart from all society, all language; apart from the Family, the Nation, and the Church, that they may be as the beasts are. And then the Animal shall be dumb, without language, with the cunning of the brute, and without the Spiritual Reason. The idea of Pleasure and Pain it shall have as the brutes; these shall be its whole motives, and from them shall come its various notions. But the ideas that are the objects of the moral power, as Truth, Mercy, Justice, Benevolence, all these of which we may say "God is," of all these it shall have no idea, the sense of them never shall have been awakened: for Society it is that is the channel of these ideas by which they are carried to each individual, and awaken in him the Spiritual Reason, whether he will or not. But in the case we have supposed, it shall be as the eyesight which from birth has