The intimations as to this deepest Reality certainly arise within my own mind, emotion, will; and these my faculties cannot, upon the whole, be constrained by my fellow mortals; indeed, as men grow more manysidedly awake, all attempts at any such constraint only arrest or deflect the growth of these intimations. Yet the dispositions necessary for the sufficient apprehension of these religious intimations--sincerity, conscientiousness, docility--are not, even collectively, already Religion, any more than they are Science or Philosophy. With these dispositions on our part, objective facts and living Reality can reach us--and, even so, these facts reach us practically always, at first, through human teachers already experienced in these things. The need of such facts and such persons to teach them are, in the first years of every man, and for long ages in the history of mankind, far more pressing than any question of toleration. Even vigorous persecution or keen exclusiveness of feeling have--_pace_ Lord Acton--saved for mankind, at certain crises of its difficult development, convictions of priceless worth--as in the Deuteronomic Reform and the Johannine Writings. In proportion as men become more manysidedly awake, they acquire at least the capacity for greater sensitiveness concerning the laws and forces intrinsic to the various ranges and levels of life; and, where such sensitiveness is really at work, it can advantageously replace, by means of the spontaneous acceptance of such objective realities, the constraints of past ages--constraints which now, in any case, have become directly mischievous for such minds. None the less will men, after this change as before, require the corporate experience and manifestation of religion as, in varying degrees and ways, a permanent necessity for the vigorous life of religion. Indeed, such corporate tradition operates strongly even where men's spiritual sense seems most individual, or where, with the retention of some ethical nobility of outlook, they most keenly combat all and every religious institution. So with George Fox's doctrine of the Divine Enlightenment of every soul separately and without mediation of any kind, a doctrine derived by him from that highly ecclesiastical document, the Gospel of St. John; and with many a Jacobin's fierce proclamation of the rights of Man, never far away from reminiscences of St. Paul.