arbiter how much or how little of it is worthy to be received. This theory we all perceive, of course, cannot fail to recommend itself by the well-known uniformity and distinctness of man's religious notions and the reasonableness of his religious practices! We all know there has never been any want of a revelation;--of which have doubtless had full proof among the idolatrous barbarians you foolishly went to enlighten and reclaim. I wish, however, you had known it fifteen years ago; I might have had my brother with me still. It is a pity that this internal revelation--the "absolute religion," hidden, as Mr. Theodore Parker felicitously phrases it, in all religions of all ages and nations, so strikingly avouched by the entire history of world--should render itself suspicions by little discrepancies in its own utterances among those who believe in it. Yet so it is. Compared with the rest of the world, few at the best can be got to believe in the sufficiency of the internal light and the superfluity all external revelation; and yet hardly two of the flock agree. It is the rarest little oracle! Apollo himself might envy its adroitness in the utterance ambiguities. One man says that the doctrine of "future life" is undoubtedly a dictate of the "religious sentiment,"--one of the few universal characteristics of all religion; another declares his "insight" tells him nothing of the matter; one affirms that the supposed chief "intuitions" of the "religious faculty"--belief in the efficacy of prayer, the free will of man, and the immortality of the soul--are at hopeless variance with intellect and logic; others exclaim, and surely not without reason, that this casts upon our faculties the opprobrium of irretrievable contradictions! As for those "spiritualists"--and they are, perhaps, at present the greater part--who profess, in some sense, to pay homage to the New Testament, they are at infinite variance as to how much--whether 7 1/2, 30, or 50 per cent of its records--is to be received. Very few get so far as the last. One man is resolved to be a Christian,--none more so,--only he will reject all the peculiar doctrines and all the supernatural narratives of the New Testament; another declares that miracles are impossible and "incredible, per se"; a third thinks they are neither the one nor the other, though it is true that probably a comparatively small portion of those narrated in the "book" are established by such evidence as to be worthy of credit. Pray use your pleasure in the selection; and the more freely, as a fourth is of opinion that, however true, they are really of little consequence. While many extol in vague terms of admiration the deep "spiritual insight" of the founders of Christianity, they do not trouble themselves to explain how it is that this exquisite illumination left them to concoct that huge mass of legendary follies and mystical doctrines which constitute, according to the modern "spiritualism,"