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proprietor to walk among them by a

law of his own, make his own scale Self- of men and things, and reverse Reliance theirs, pay for benefits not with money but with honors, and represent the Law in his person, was the hieroglyphic by which they obscurely signified their consciousness of their own right and comeliness, the right of every man.

The magnetism which all original action exerts is explained when we inquire the reason of self-trust. Who is the Trustee? What is the aboriginal Self on which a universal reliance may be grounded? What is the nature and power of that sciencebaffling star, without parallax, without calculable elements, which shoots a ray of beauty even into trivial and impure actions, if the least mark of independence appear? The

inquiry leads us to that source, at once the essence of genius, the essence of virtue, the essence of life, Selfwhich we call Spontaneity or In- Reliance stinct. We denote this primary wis

dom as Intuition, whilst all later teachings are tuitions.

In that deep force, the last fact behind which analysis cannot go, all things find their common origin. For the sense of being which in calm hours rises, we know not how, in the soul, is not diverse from things, from space, from light, from time, from man, but one with them, and proceedeth obviously from the same source whence their life and being also proceedeth. 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 the fountain of thought Here Self- are the lungs of that inspiration Reliance which giveth man wisdom, of that inspiration of man which cannot be denied without impiety and atheism. We lie in the lap of immense intelligence, which makes us organs of its activity and receivers of its truth. When we discern justice, 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 metaphysics, all philosophy is at fault. Its presence or its absence is all we can affirm.

Every man discerns between the voluntary acts of his mind, and his involuntary perceptions. And to his involuntary perceptions, he knows a perfect respect 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. SelfAll my wilful actions and acquisitions Reliance are but roving;-the most trivial reverie, the faintest native emotion are domestic and divine.

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, but 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 di

vine spirit are so pure that it is profane to seek to interpose helps. It Self- must be that when God speaketh, Reliance He should communicate not one thing, but all things; should fill the world with His voice; should scatter forth light, nature, time, souls, from the center of the present thought; and new date and new create the whole. Whenever a mind is simple, and receives a divine wisdom, then old things pass away,-means, teachers, texts, temples fall; it lives now and absorbs past and future into the present hour. All things are made sacred by relation to it,-one thing as much as another. All things are dissolved to their center by their cause, and in the universal miracle petty and particular miracles disappear

This is and must be. If, therefore,

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