methodical processes, and the fancy, with its dreams of the infinite, are again completely reconciled, and thereby the harmony of the human consciousness restored. Fancy, I remarked formerly, is the characteristic property of man, as distinguished by it from other spiritual intelligences; for reason, as a mere faculty of negation, affords only a negative distinction of his nature as compared with irrational creatures. But now, in a more comprehensive view, and, at the same time, with profounder significance and greater truth of description, we may say of man, in the same sense and in the same relation, hope forms his characteristic property and his inmost essence. Here, then, in this holy hope, is longing, that marvelous flower of the soul, expanded into its perfect and noblest fruit. If, in judging of the three, man looks to the end to which he is to attain--if, in thought, he places himself at this point of view, then assuredly will love appear the highest and the best; for hope ceases when fulfillment comes in, and sight enters into the place of faith, but love abideth forever.[28] As long, however, as man has not yet attained unto that which is perfect, and is still in pursuit of it, hope must be regarded as the greatest, for it is even the true vital flame of faith, as well as of love, and of all higher existence. This divine hope is even the fruit-bearing principle and the fructification of the immortal soul by the Holy Spirit of Eternal Truth--the luminous center and focus of grace, where the dark and discordant soul is illuminated and restored to unison with itself and with God. LECTURE VI. OF THE WISDOM OF THE DIVINE ORDER OF THINGS IN NATURE, AND OF THE RELATION OF NATURE TO THE OTHER LIFE AND TO THE INVISIBLE WORLD. The highest and loftiest language would fail us were it our purpose to speak of the inmost essence of the Godhead, since He is that which no thought or conception can comprehend, and which no words are sufficient completely to describe or adequately to express. On the other hand, when we reflect on God’s work in creation, and of His superintending providence which rules the course of this earthly world, our thoughts can not be simple enough, nor, to judge by that principle of the divine condescension which formed the nucleus of our remarks in the last Lecture, too familiar or affectionate. In a general way this is commonly enough admitted, but practically it is neglected. Men do not clearly present to their minds all that is involved in it, and the remote consequences to which it leads. And so, in spite of their better convictions, they insensibly adopt a high-sounding and solemn strain, when the tone of a childlike reverence is alone the suitable and appropriate style for expressing the relation between the benignant Creator and His creatures, and man especially, as simply and as naturally as it is in reality.