from man, but one with them, and proceeds obviously from the same
source whence their life and being also proceed. We first share the
life by which things exist, and afterwards see them as appearances in
nature, and forget that we have shared their cause. Here is the
fountain of action and of thought. Here are the lungs of that
inspiration which giveth man wisdom, and which cannot be denied
without impiety and atheism. We lie in the lap of immense
intelligence, which makes us receivers of its truth and organs of its
activity. When we discern justice, when we discern truth, we do
nothing of ourselves, but allow a passage to its beams. If we ask
whence this comes, if we seek to pry into the soul that causes, all
philosophy is at fault. Its presence or its absence is all we can
affirm. Every man discriminates between the voluntary acts of his
mind, and his involuntary perceptions, and knows that to his
involuntary perceptions a perfect faith is due. He may err in the
expression of them, but he knows that these things are so, like day
and night, not to be disputed. My willful actions and acquisitions are
but roving;--the idlest reverie, the faintest native emotion, command
my curiosity and respect. Thoughtless people contradict as readily the
statement of perceptions as of opinions, or rather much more readily;
for, they do not distinguish between perception and notion. They fancy
that I choose to see this or that thing. But perception is not
whimsical, it is fatal. If I see a trait, my children will see it
after me, and in course of time, all mankind,--although it may chance
that no one has seen it before me. For my perception of it is as much
a fact as the sun.

The relations of the soul to the divine spirit are so pure, that it is
profane to seek to interpose helps. It must be that when God speaketh
he should communicate, not one thing, but all things; should fill the