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either hand by dissuasives and persuasives. The spiritual sentiments may be divided into those of persuasion, indication and dissuasion. Their voice is always one of authority, though its authority need not be felt so long as it is kindly and cheerfully accepted. Actual or contemplated resistance provokes a class of penal sensibilities; and obedience elicits feelings that have the positive character of approval and reward.

The weakest of these sentiments, and those therefore which least well represent the class, are the somewhat intangible, rare, and uncertain sensibilities which accompany the discovery, the recognition of the truth as truth. Truth is the agreement of a proposition with the facts which it states. Much the majority of truths are received as truths with no emotion. Most of them are matters of interest only as they effect action only in their relation to our desires and tastes, indicating success or failure, or revealing the line of conduct to be pursued. Truths, for the most part, are means possessed of no inherent, emotional force beyond their relation to ends.

This negative character of truth seems sometimes to disappear, and truth as truth to inspire a certain enthusiasm of mind, by which we feel that this is indeed the food of our spiritual nature. We may breathe the air ordinarily without thought, or sensible pleasure. Occasionally, we find it peculiarly invigorating; we inhale great draughts, and bring our whole physical being into a more conscious and exalted state. Thus is it with the truth, the daily breath of our intellectual life. We ordinarily overlook it; at rare intervals we, in deep inspiration, feel its pervasive and subtile power, and rejoice in its possession. We travel along the valley, scarcely observing the objects about us, with no elation of feeling; we pass some crowning summit, take in a wider range, and the before concealed wave of emotion