W. Thou seest a change in nature. Thou seest not the change which nature produces, until it is produced. The wisdom of God in nature works great changes. The blossom is not as the fruit, nor the seed as the blossom. The voice which nature utters, is a voice thou wilt not deny. It is the voice of God to thee. Dost thou hear it, and dost thou feel it? The young ravens cry, and their cry is heard. The wail of want finds a response in the supply which sympathy affords. That sympathy is natural; and, in its exercise, the unfledged wing becomes invigorated, and change gives support to the dependent. So, in thy weakness, thou hast received aid from sympathy, until change gave thee strength to aid others. Sympathy is the divinity of nature. It controls even animals. It will control enemies. It is a divinity that no enemy can resist. It will conquer. It will change the old into new. The barren field will become the fruitful vineyard. The dormant energies will be quickened. The inactive powers will become active, and change will make all things new. M. If all things become changed by progress, will not all things lose their original identity? W. The change is not external, but is internal. The change is pure. The grossness of impurity, being removed, allows a work of refinement to take place, so that the divinity of sympathy may be exercised without obstruction. In its progress, the refinement will expand the charity of the soul, and divest it of all wrong. When it is divested of all wrong, it will feel inspired with benevolence. This benevolence will become extended, until all nature smiles with the love of God, and all minds are linked together forming a chain of affinity co-extensive with the whole world, in heaven and on earth, and united by an immortal tie which no change will dissolve, but strengthen, forever and ever. On arriving at the designated place, there were many minds conversing about the motives of works. One said, that no motive could be pure, unless a mind realized some good to itself; another said, all good of self should be overlooked; and a third said, no mind could overlook the good of itself. We heard the conversation, when William asked, “How can self be overlooked, when self is a part of the body, of which all are members?” “Ought not selfishness to be overcome, so that others’ good may be advanced?” said a mind.