en to the
promptings of the divinity within their souls. One of the greatest of
them and one the most free from the charge of prejudice, has said that
to this end prayer is the means.[151-1]

He who believes that the ultimate truth is commensurate with reason,
finds no stumbling-block in the doctrine that there may be laws through
whose action inspiration is the enlightenment of mind as it exists in
man, by mind as it underlies the motions which make up matter. The truth
thus reached is not the formulae of the Calculus, nor the verbiage of the
Dialectic, still less the events of history, but that which gives what
validity they have to all of these, and moreover imparts to the will and
the conscience their power to govern conduct.

FOOTNOTES:

[119-1] The "silent worship" of the Quakers is defended by the writers
of that sect, on the ground that prayer is "often very imperfectly
performed and sometimes materially interrupted by the use of words."
Joseph John Gurney, _The Distinguishing Views and Practice of the
Society of Friends_, p. 300. (London, 1834.)

[119-2] Creuzer, _Symbolik und Mythologie der alten Voelker_, Bd. I., s.
162.

[119-3] The learned Bishop Butler, author of the _Analogy of Religion_,
justly gives prominence to "our expectation of future benefits," as a
reason for gratitude to God. _Sermons_, p. 155. (London, 1841.)

[122-1] The expressions of Confucius' religious views may be found in
_The Doctrine of the Mean_, chaps. xiii., xvi., the _Analects_, i., 99,
100, vii., and in a few other passages of the canonical books.

[126-1] _An Inquiry into the Theory of Practice_, p. 330.

[127-1] _Symbolik und Mythologie der Alten Voelker._ Bd. I., ss. 165,
sqq. One of the most favorable examples (not mentioned by Creuzer) is
the formula with which Apollonius of Tyana closed every prayer and gave
as the summary of all: "Give me, ye Gods, what I deserve"--~Doiete moi
ta opheilomena~. The Christian's comment on this would be in the words
of Hamlet's reply to Polonius: "God's bodkin, man! use every man after
his desert and who should 'scape whipping?"

[128-1] Aurelii Augustini, _De Dono Perseverantiae_, cap. xx. Comte
remarks "Depuis St. Augustin toutes les ames pures ont de plus en plus
senti, a travers l'egoisme Chretien, que prier peut n'etre pas
demander." _Systeme de Politique Positive_, I., p. 260. Popular
Protestantism has retrograded in this respect.

[129-1] Plath, _Die Religion und Cultus de