Page:The Collected Works of Theodore Parker Discourse volume 1.djvu/169

 it was said before, that the religious was the deepest, highest, strongest element in Man, and since the wants of the lower faculties are so abundantly provided with natural means of satisfying them, the Analogy leads us irresistibly to conclude, that the higher faculty would not be neglected; that here as elsewhere there must be a natural and not miraculous supply for natural wants, a natural guide to conduct from one to the other, and natural laws, or conditions, to be observed, and natural satisfaction to be obtained in this way; that as God was no step-father, but a bountiful parent to the lower elements, so he must be to the higher; that as there was a point of satisfaction out of the body, mind, and heart, for each desire in it, so there must be a point of satisfaction out of the soul, for each desire in the soul. Is it God's way to take care of oxen and leave men uncared for? In a system where every spot on an insect's wing is rounded as diligently, and as carefully finished off, as a world, are we to suppose the Soul of Man is left without natural protection? If there is a law, a permanent mode of divine action, whereby each atom of dust keeps its place and holds its own, surely we are not to dream the Soul of Man is left with no law for its religious life and satisfaction.

To draw the parallels still closer. By the religious consciousness we feel the want of some assured support to depend on, who has infinite Power to sustain us, infinite Wisdom to provide for us, infinite Goodness to cherish us; as we must know the will of Him on whom we depend, and thus determine what is religious truth and religious duty, in order that we may do that duty, receive that truth, obey that will, and thus obtain rest for the soul, and the highest spiritual welfare, by knowing and fulfilling