[1] _Page 18, note 1._ The doctrine of the offices of Jesus, even in the Unitarianism of Dr. Channing, was never congenial to Mr. Emerson’s mind. He notes the same with regard to his father, and even to his Aunt Mary, in spite of her Calvinism. Any interposed personality between the Creator and the created was repugnant to him. Even in March, 1831, he is considering in his journal that his hearers will say, “To what purpose is this attempt to explain away so safe and holy a doctrine as that of the Holy Spirit? Why unsettle or disturb a faith which presents to many minds a helpful medium by which they approach the idea of God?” and he answers, “And this question I will meet. It is because I think the popular views of this principle are pernicious, because it does put a medium, because it removes the idea of God from the mind. It leaves some events, some things, some thoughts, out of the power of Him who causes every event, every flower, every thought. The tremendous idea, as I may well call it, of God is screened from the soul.... And least of all can we believe—Reason will not let us—that the presiding Creator commands all matter and never descends into the secret chambers of the Soul. There he is most present. The Soul rules over matter. Matter may pass away like a mote in the sunbeam, may be absorbed into the immensity of God, as a mist is absorbed into the heat of the Sun—but the soul is the kingdom of God, the abode of love, of truth, of virtue.” [2] _Page 19, note 1._ In the hope of satisfying those of his people who held to the letter of the Scriptural Law, Mr. Emerson made the foregoing clear statement with regard to the authority for the rite, from the professional point of view. It seems quite unlike his usual method, and there is little doubt that in it appears the influence of his elder brother, William, whose honest doubts had led him to abandon even earlier the profession of his fathers. In the introductory note to the chapter on Goethe, in _Representative Men_, is given an account of his unsuccessful pilgrimage to Weimar, in hopes that the great mind of Germany could solve these doubts. There is a letter still preserved, written by William, soon after his return, to his venerable kinsman at Concord, Dr. Ripley, in which he explains with great clearness his own reasons for not believing that the Communion rite was enjoined by Jesus for perpetual observance. The argument on scriptural grounds there clearly stated is substantially the same as that which his younger brother makes use of in the beginning of this sermon. Thus far he has spoken of outward authority; from this point onward he speaks from within—the way native to him. [3] _Page 25, note 1._ Mr. Emerson left the struggles of the Past behind, and did not care to recall them. Thus, writing of Lucretia Mott, whom he met when giving a course of lectures in Philadelphia, in January, 1843, he said:—