sarily such by reason of its vital principle;—and such it has always been in reality. Let us not be deceived by the frequent promises it has held forth of introducing us to the secrets of the Spirit-World, and revealing to us the charm whereby we may spell-bind and enthral Angel and Archangel, or even God himself;—the purpose of all this has been only to employ such knowledge for the production of results in the world of sense; and these spiritual existences have therefore never been regarded as such, but only as powers of Nature. The end has always been to discover some charm, some magical spell. If we consider the matter strictly, as I do here, and do it advisedly, in order by this example, at least, to make myself perfectly clear and intelligible;—if, I say, we consider the matter strictly, the system of Religion which was described in our last lecture, which proceeds upon the conception of an Arbitrary God, and admits an interposition between Him and man, and believes that,—through the efficacy of a ratified Covenant, either by observation of certain arbitrary, and, so far as their purpose is concerned, unintelligible laws, or by an historical belief equally unintelligible as regards its end,—it can redeem itself from any farther inflictions on the part of God; this Religion itself, I say, is such a system of mystical enchantment, in which God is contemplated, not as the Holy One, to be separated from whom is, in itself and without farther consequence, the greatest of all evils; but only as a dreadful power of Nature, threatening man with its devastating visitations, whose agencies, however, we have now discovered the means of rendering harmless, or even of diverting to our own purposes.
This which we have now described, and, I think, sufficiently defined and distinguished from all other things wherewith it may be associated, is Mysticism in general; and wherever it manifests itself, it must do so with those characteristics which we have now set forth: it estab-
