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The notion of dualism is the veil which prevents men seeing this, and causes them to wander blindfolded among the mazes of endless perplexity; but, as St. Paul truly says, when this veil is taken away we shall find ourselves changed from glory to glory as by the Lord the Spirit. "His name shall be called Immanuel," that is "God in us," not a separate being from ourselves.
The Church may now be called Hephzibah, and her land, Beulah. Immanuel is the name of her Covenant Lord. "Glory, glory, in Immanuel's land!"
He sees no more "half shade, half shine," but the truth pours itself "upon the new sense it now trusts with all its plenitude of power". It is the will, not the mind, which discloses the full revelation to Immanuel Kant, and makes him the deeply-reverent, religious man he ever was, the convinced theist, the believer in his power to control his acts by the independence of his will, and in the possibility, or rather the certainty, of his being one day morally perfect not indeed within the limits of the life which now is, but in a future life of unlimited duration.
Now take Julius Caesar, or Immanuel Swedenborg, or a Fegee-Islander, and set him up there. Or suppose all together, and let them compare notes afterward. Will it appear that they have enjoyed the same prospect? What they will see will be as different as Rome was from Heaven or Hell, or the last from the Fegee Islands. For aught we know, as strange a man as any of these is always at our elbow.
So "Immanuel" commenced a new life with us, and as we had unbounded confidence in the boy's integrity, we excused his shortcomings, and, for a time, believed all he said. But before long we found out that the moment we left the house he was in the drawing room, investigating every drawer, playing on the piano, or sleeping on the sofa.
Since 1795, when Immanuel Kant published in his old age his treatise on "Perpetual Peace," many have considered it an established fact that war is the destruction of all good and the origin of all evil. In spite of all that history teaches, no conviction is felt that the struggle between nations is inevitable, and the growth of civilization is credited with a power to which war must yield.
Immanuel Kant began to ask his school-teacher questions that made the good man laugh. At sixteen Kant entered Albertina University. And there he was to remain his entire life student, tutor, teacher, professor. He must have been an efficient youth, for before he was eighteen he realized that the best way to learn is to teach.
The world has just learnt that Tennyson was engaged to his wife for twenty years, from her seventeenth to her thirty-seventh year, owing again to stress of circumstances, and there is living now one eminent man for whom, as for Immanuel Kant, comfort, competence, and fame have come too late to allow of any share in the blessing and joy of home.
By John Ellis, M.D., Professor of the Principles and Practice of Medicine in the Western Medical College of Cleveland, Ohio; Author of "Marriage and its Violations." New York. Mason Brothers. 16mo. pp. 348, 48. $1.25. Life in the Desert: or, Recollections of Travel in Asia and Africa. Translated from the French. New York. Mason Brothers. 12mo. pp. 502. $1.25. Immanuel.
"'And, really, so far as Giant Mistake is concerned, the angel Solicitude went on to say, 'he is not a true giant. There is no Anakim blood in him. He is a Gibeonite; all you need to do to him is to conquer him, and he will be your servant. "I thanked Immanuel for sending Solicitude to tell me the secret of warfare and how to handle Mistake and Discourager. And it was even so.
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