It may be admitted that the elementary truths of religion, once propounded, are promptly admitted, but still in some external shape they require to be propounded. There is such a thing in the human mind as unrealized truth, both intellectual and spiritual; the inarticulate muttering of an obscurely felt sentiment; a vague appetency for something we are not distinctly conscious of. The clear utterance of it, its distinct proposition to us, is the very thing that is often wanted to convert this dim feeling into distinct vision. This is the electric spark which transforms two invisible gases into a visible and transparent fluid; this is the influence which evolves the latent caloric, and makes it a powerful and active element. I cannot help thinking that the great source of fallacy on this subject arises from confounding the idea of certain characteristic tendencies and potentialities of our nature with the supposition,-- contradicted by the whole religious history of man in all ages,--that they must be everywhere efficaciously active, and spontaneously exhibit a moral manifestation; than which there cannot, I conceive, be a greater error. I must entreat you to recollect Harrington's dilemma. Either the supposed truths of your spiritual theory, or that of Mr. Newman or Mr. Parker, are known to all mankind, or not; if they are, surely their books, and every such book is the most important in the world; if not, these authors did well to write, supposing them to have truth on their side; but then that vindicates the possibility and utility of a "book-revelation."