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obviously do not know ourselves, do not possess ourselves, and have no permanent centre of repose, until we discover the inward kingdom of heaven.

We then learn that there is something within that will teach man better than any mere thought of his own, that he has a wellspring of guidance and inspiration in his own soul. It gives quietness and comfort to know this fact. Nearly everyone has had such guidance at times, sudden warnings of approaching danger and impressions not to do this or that; and help has often come to us during sleep. But this realisation of the nearness of the Spirit gives a reason for such experiences, and encourages one to believe that they can be cultivated and relied on. Then, too, it gives one confidence and strength of a truer sort, not in self-consciousness, and the products of one's own intellectual development, but in that larger Self which is ordinarily crowded out of mind by sentiments of pride and self-satisfaction. One loses fear, one ceases to worry about one's friends or to suffer for wrongs that one is powerless to prevent, when this realisation becomes a habit; for, if God, and not man, is behind events, we can safely trust the universe to Him, and not only the universe, but our friends, our suffering and ignorant fellow-beings, and our own souls. The sense of officiousness is displaced by a feeling of patient trustfulness,