Hence, the mission of mind, as a motive power, should be comprehended before we proceed to consider its mission as a moral power. Science is naturally the primary stratification-the granite foundation of all philosophical knowledge and moral growth. That is to say, all theology, religion, and morality, to be of any service to mankind, must have a scientific and philosophical basis. The child is more interested in a ball than in a planet; and some men digest food many years before they digest thoughts. The yard stick has much to do with principle; and the pound weight and the balance are the established symbols of justice.

The principles of chemical analysis are applicable to an analysis of the mind; and he who can not do the one is equally disqualified to do the other. For the physiology of the animal economy is an incipient development of the physiological principles of the intellectual and moral economy. And a healthy body is closely identified with a healthy mind.

It is undeniable, when viewed in the light of the Harmonial Philosophy, that all true moral growth and wisdom are the higher departments of a divine Temple whose foundations rest upon the broad granite basis of science, and whose turrets extend far above into the tranquil realms of celestial life.

Physical science leads to intellectual science; the latter to the science of morals. Chemical analysis has led to mental analysis; thence we derive a sublime philosophy of the essential qualities and powers of man's immortal soul. We have a better perception and comprehension of the innate capabilities of the human mind. And what does this higher knowledge lead us to? It leads us to universal love and benevolence-to a scientific charity and a philosophical compassion for every member of the human family, which former generations could neither feel nor practice. It leads us to feel that our fellow-men have claims upon our sympathy and efforts; and that we have a similar claim upon them-so that we

are, in fact, inspired with the principles of a universal confederation of interests and a community of occupations.

Again, I repeat, that physical science lies at the very foundation of all true theology and religion. Mind must triumph over, and control-the elements and phenomena of, the physical world before it can achieve many victories in the world of morals. A philosophy of matter supports a philosophy of mind, as naturally as a house stands upon its foundation. But when we have a true philosophy of the human mind, how are we benefited by it? Does it exert a salutary influence upon the undeveloped multitudes? I answer, it does. But how? I reply, that it benefits the undeveloped and unfortunately situated classes, by enlarging the sympathies and expanding the understandings of those by whom such classes are principally controlled. A true philosophy of the mind is beneficial, because, (in the language of a worthy author,) "it teaches us that the elements of the greatest thoughts of the man of genius exist in his humbler brethren; and that the faculties which the scientific exert in the profoundest discoveries, are precisely the same with those which common men employ in the daily labors of life. The true view of great men is, that they are only examples and manifestations of our common nature, showing what belongs to all souls, though unfolded yet in only a few. The light which shines from them is after all but a faint revelation of the power which is treasured up in every human being. They are not prodigies-not miracles; but natural developments of the human soul.”

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How shall I describe to you the mission of mind, as a moral power? It is utterly impossible to render its sublimity, importance, and grandeur perfectly apparent with language. At best, we can only describe its general mission, and contemplate the developments of mind as a vast panorama of spiritual realities. There are moments when every soul breathes in a realizing appreciation

of its own God-like attributes, and perceives something of that innate force, beauty, and grandeur of intellect which lie hidden and undeveloped in the empire of mind. It was in such a moment of inspiration that DE WITT CLINTON wrote thus :-"Pleasure is a shadow; wealth is vanity; and power is pageant; but knowledge is ecstatic in enjoyment, perennial in fame, unlimited in space, and infinite in duration. In the performance of its sacred office, it fears no danger-spares no expense-omits no exertion. It scales the mountain looks into the volcano-dives into the ocean-perforates the earth-wings its flight into the skies-encircles the globe-explores sea and land-contemplates the distant-examines the minute-comprehends the great-ascends to the sublime. No. place is too remote for its grasp-no heavens too exalted for its touch."

The boundaries of mortality can not limit the sublime flight of mind. It knows no confinement-no restriction. It ascends high in the firmaments-contemplates the causes, laws, and operations of the universe-and every where displays that transcendent power which renders man a little lower than the angels. This power of mind I design to elucidate on future occasions.

The profound discoveries and keen analogies of scientific men, are interesting prophecies of what will yet be unfolded by moral and spiritual philosophers. I am impressed to regard the beautiful germs of moral and spiritual truth, which were deposited by Jesus, centuries ago, as forming a grand love principle, to which a body, or a wisdom principle, is much required. And the human mind will develop this external organism as it did the principle which enlivens it. The mission of mind, therefore, as a moral power, is to the evils that pervade terrestrial society. It has made improvements in science, and it will in morals. It is self-evident, that the principle of Reason is the greatest and highest endowment of the human mind; it is the indwelling light and the power of under

standing by which man is enabled to read the innumerable sentences and chapters contained in the everlasting volume of nature. It is the divinely inherited treasure of the human soul; it sees the indications, studies the principles, and progressively comprehends the countless and infinitely diversified manifestations, of the Universal God. Nature is the universal exponent of God; and Reason is the eternal exponent of Nature; therefore, Nature and Reason, combined, constitute the only true and reliable standard of judgment upon all subjects—whether social, political, philosophical, or religious—which may come within the scope and investigations of the human mind. It is the nature, and tendency, and divine prerogative of the human soul to explore, to investigate, to classify, and reduce to a practical application, every thought, and principle, and science, and philosophy, and religion, which rests upon the everlasting foundations of the universe; and likewise, it is man's nature and prerogative to candidly, freely, and fearlessly—with au eye single to truth-examine all sciences, and discoveries, and mythologies, and theologies, and religions, which have been, or which may be, developed among men. It will be found that human happiness, liberty, and virtue are as much within the control of the combination of mind, as the locomotive is under the power of the skillful engineer. Hence, when man shall convert bad physical and social conditions into good and healthy influences, the moral wilderness will blossom as the rose, and the lion and lamb of the interior man will lie down together in peace.

LECTURE III.

ON THE PHILOSOPHY OF CLAIRVOYANCE AND

INSPIRATION.

THIS sublime and important subject elevates itself with great grandeur and majesty before me. I do not perceive it in few of its aspects merely-I do not behold it as a simple phenomenon of the human soul; but, as a vast and lofty edifice, replete with spacious compartments, containing much useful furniture, and decorated with the new and almost supernatural trophies of its spiritual inhabitants. It must not be expected, therefore, that I shall treat a subject of such immense magnitude merely as a theme for conversation during a transient hour, but as a new and stupendous development of Truth, applying with equal force to every member of the human family.

But why does this Truth rise up so majestically before my mind? Why do I regard it as a great and universally important. subject? Simply because I have familiarized my mind with the broad and immovable foundation upon which it rests, and contemplated, with an honest heart, the immutable principles which support the edifice. But why do you not view this matter in the same light? Because you have never entered, and contemplated the beautiful possessions of that vestibule which leads to more interior departments of truth and beauty. Why has not the world investigated this subject in a calm and dignified spirit? The answer is too plain. The majority of minds believe, or imagine they see, or are told by their clergymen, that, stationed about the threshhold of this edifice, there are to be found a great many suspicious and