ey some
precise ideas of it; and in doing this, I can use no language which will
save the hearer from the necessity of thought. The subject is a
spiritual one. It carries us into the depths of our own nature, and I
can say nothing about it worth saying, without tasking your powers of
attention, without demanding some mental toil. I know that these
lectures are meant for entertainment rather than mental labor; but, as I
have told you, I have great faith in labor, and I feel that I cannot be
more useful than in exciting the hearer to some vigorous action of mind.

Elevation of soul, in what does this consist? Without aiming at
philosophical exactness, I shall convey a sufficiently precise idea of
it, by saying that it consists, first, in force of thought exerted for
the acquisition of truth; secondly, in force of pure and generous
feeling; thirdly, in force of moral purpose. Each of these topics needs
a lecture for its development. I must confine myself to the first; from
which, however, you may learn in a measure my views of the other
two.--Before entering on this topic, let me offer one preliminary remark.
To every man who would rise in dignity as a man, be he rich or poor,
ignorant or instructed, there is one essential condition, one effort, one
purpose, without which not a step can be taken. He must resolutely
purpose and labor to free himself from whatever he knows to be wrong in
his motives and life. He who habitually allows himself in any known
crime or wrong-doing, effectually bars his progress towards a higher
intellectual and moral life. On this point every man should deal
honestly with himself. If he will not listen to his conscience, rebuking
him for violations of plain duty, let him not dream of self-elevation.
The foundation is wanting. He will build, if at all, in sand.

I now proceed to my main subject. I have said that the elevation of a
man is to be sought, or rather consists, first, in force of thought
exerted for the acquisition of truth; and to this I ask your serious
attention. Thought, thought, is the fundamental distinction of mind, and
the great work of life. All that a man does outwardly is but the
expression and completion of his inward thought. To work effectually, he
must think clearly. To act nobly, he must think nobly. Intellectual
force is a principal element of the soul's life, and should be proposed
by every man as a principal end of his being. It is common to
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