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60 truth itself, and not that he has found it. More than once, when nothing was required but for a person to stand on this world with his eyes open, has the truth been seized upon as a thing of his own making. When the power of divine truth begins to dispel the darkness, the objects that are first disclosed to our view—whether men of strong understanding, or of exquisite taste, or of deep learning—are called geniuses. Luther, Shakspeare, Milton, Newton, stand with the bright side towards us.

There is something which is called genius, that carries in itself the seeds of its own destruction. There is an ambition which hurries a man after truth, and takes away the power of attaining it. There is a desire which is null, a lust which is impotence. There is no understanding so powerful, that ambition may not in time bereave it of its last truth, even that two and two are four. Know, then, that genius is divine, not when the man thinks that he is God, but when he acknowledges that his powers are from God. Here is the link of the finite with the infinite, of the divine with the human: this is the humility which exalts.

The arts have been taken from nature by human invention; and, as the mind returns to its God, they are in a measure swallowed up in the source from which they came. We see, as they vanish, the standard to which we should refer them. They are not arbitrary, having no foundation except in taste: they are only modified by taste, which varies according to the state of the human mind. Had we a history of music, from the war-song of the savage to the song of angels, it would be a history of the affections that have held dominion over the human heart. Had we a history of architecture, from the first building erected by man to the house not made with hands, we might trace the variations of the beautiful and the grand, alloyed by human contrivance, to where they are lost in beauty and grandeur. Had we a history of poetry, from the first rude effusions to where words make one with things, and language is lost in nature, we should see the state of man in the language of licentious passion, in the songs of chivalry, in the descriptions of heroic valor, in the mysterious wildness of Ossian; till the