But the symbolical dress that religion every where assumes constitutes but one half of its external form. The other consists in the vital and intrinsic union of all the members and professors of the common faith. Religion can not by any means be isolated and solitary. It is impossible to think of it as existing only for the individual. In a word, there is no such thing as religion in a proper sense without a community. Two or three must at least be united in a common faith, that its power and efficacy may be visible among them. And this association is one vital throughout--an inmost bond binding souls together by a spiritual attraction, and, as it were, enchainment of the several members. As the electrical shock traverses instantaneously the entire chain of the connected links, and the spark which enters at one extremity flashes the next moment at the other--as a single loadstone will by contact convert any number of needles into magnets, and elevate them into a new and higher relation to the whole globe--so is it also in religion. A living communication from the first origin runs through the whole community. As in the voltaic pile, composed of alternate layers of two different metals, one chemical element of the telluric energy or of the vital principle of the air or atmosphere is emitted or set free on one side and the other on the opposite; so is it here also in the spiritual chain of faith and in its living reciprocal action of the different members of this soul-chain--between those who are active ministers and conductors, or instruments by which it works, and the others, who in a somewhat passive relation only imbibe the invisible life. By the one the divine blessing of sanctification and holiness is set in action and brought to light--developed and confirmed; while by the others grace is received as the effectual power and gift of salvation. One remark, however, seems particularly called for in this place. It appears, from what has been already said, that even revelation and the true religion itself invariably puts on and is invested with that symbolical garb which is so consonant and agreeable to the state and nature of humanity. This being the case, it becomes extremely difficult to form a general standard by which we may unfalteringly determine what symbols are not essential, as only serving for the external garb of religion and an intelligible vehicle of its communications. For this, it is evident, must be governed by the diversity of individual wants and peculiarities, and must consequently assume a variable and personal character. If, however, a symbol proceeds immediately from God, then it must necessarily be essential. It is not only a type, but an actual substance. To suppose otherwise would be even almost parallel to presuming to regard the eternal Logos, who is the source of light and life, of all knowledge and of all being, as a word merely, without innate energy and substance.