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will come to see that the world is the perennial miracle which the soul worketh, and be less astonished at particular wonders: he will learn that there is no profane history; that all history is sacred; that the universe is represented in an atom, in a moment of time. He will weave no longer a spotted life of shreds and patches, but he will live with a divine unity. He will cease from what is base and frivolous in his life, and be content with all places and with any service he can render. He will calmly front the morrow in the negligency of that trust which carries God with it, and so hath already the whole future in the bottom of the heart.
THE eye is the first circle; the horizon which it forms is the second; and throughout nature this primary figure is repeated without end. It is the highest emblem in the cipher of the world. St. Augustine described the nature of God as a circle whose centre was everywhere, and its circumference nowhere. We are all our lifetime reading the copious sense of this first of forms. One moral we have already deduced, in considering the circular or compensatory character of every human action. Another analogy we shall now trace; that every action admits of being outdone. Our life is an apprenticeship to the truth, that around every circle another can be drawn; that there is no end in nature, but every end is a beginning; that there is always another dawn risen on mid-noon, and under every deep a lower deep opens.
This fact, as far as it symbolises the moral fact of the Unattainable, the flying Perfect, around which the hands of man can never meet, at once the inspirer and the condemner of every success, may conveniently serve us to connect many illustrations of human power in every department.
There are no fixtures in nature. The universe is fluid and volatile. Permanence is but a word of degrees. Our globe seen by God is a transparent law, not a mass of facts. The law dissolves the fact and holds it fluid. Our culture is the predominance of an idea which draws after it this train of cities
and institutions. Let us rise into another idea: they will disappear. The Greek sculpture is all melted away, as if it had been statues of ice; here and there a solitary figure or fragment remaining, as we see flecks and scraps of snow left in cold dells and mountain clefts in June and July. For the genius that created it creates now somewhat else. The Greek letters last a little longer, but are already passing under the same sentence, and tumbling into the inevitable pit which the creation of new thought opens for all that is old. The new continents are built out of the ruins of an old planet; the new races fed out of the decomposition of the foregoing. New arts destroy the old. See the investment of capital in aqueducts made useless by hydraulics; fortifications, by gunpowder; roads and canals, by railways; sails, by steam; steam, by electricity.
You admire this tower of granite, weathering the hurts of so many ages. Yet a little waving hand built this huge wall, and that which builds is better than that which is built. The hand that built can topple it down much faster. Better than the hand, and nimbler, was the invisible thought which wrought through it; and thus ever, behind the coarse effect, is a fine cause, which, being narrowly seen, is itself the effect of a finer cause. Everything looks permanent until its secret is known. A rich estate appears to women a firm and lasting fact; to a merchant, one easily created out of any materials, and easily lost. An orchard, good tillage, good grounds, seem a fixture like a good mine, or a river, to a citizen; but to a large farmer, not much more fixed than the state of the crop. Nature looks provokingly stable and secular, but it has a cause like all the rest; and when once I comprehend that, will these fields stretch so immovably wide, these leaves hang so individually considerable? Permanence is a word of degrees. Everything is medial. Moons are no more bounds to spiritual power than bat-balls.
The key to every man is his thought. Sturdy and defying though he look, he has a helm which he obeys, which is the idea after which all his facts are classified. He can only be reformed by showing him a new idea which commands his own. The life of man is a self-evolving circle, which, from a ring imperceptibly small, rushes on all sides outwards to new and larger circles, and that without end. The extent to which this generation of circles, wheel without wheel, will go, depends on the force or truth of the individual soul. For it is the inert effect of each thought, having formed itself into a circular wave of circumstance-as, for instance, an empire, rules of an
art, a local usage, a religious rite-to heap itself on that ridge, and to solidify and hem in the life. But if the soul is quick and strong, it bursts over that boundary on all sides, and expands another orbit on the great deep, which also runs up into a high wave, with attempt again to stop and to bind. But the heart refuses to be imprisoned; in its first and narrowest pulses, it already tends outward with a vast force, and to immense and innumerable expansions.
Every ultimate fact is only the first of a new series. Every general law only a particular fact of some more general law presently to disclose itself. There is no outside, no inclosing wall, no circumference to us. The man finishes his story-how good! how final! how it puts a new face on all things! He fills the sky. Lo! on the other side rises also a man, and draws a circle around the circle we had just pronounced the outline of the sphere. Then already is our first speaker not man, but only a first speaker. His only redress is forthwith to draw a circle ontside of his antagonist. And so men do by themselves. The result of to-day, which haunts the mind and cannot be escaped, will presently be abridged into a word, and the principle that seemed to explain nature will itself be included as one example of a bolder generalisation. In the thought of to-morrow there is a power to upheave all thy creed, all the creeds, all the literatures, of the nations, and marshal thee to a heaven which no epic dream has yet depicted. Every man is not so much a workman in the world, as he is a suggestion of that he should be. Men walk as prophecies of the next age.
Step by step we scale this mysterious ladder: the steps are actions; the new prospect is power. Every several result is threatened and judged by that which follows. Every one seems to be contradicted by the new; it is only limited by the new. The new statement is always hated by the old, and, to those dwelling in the old, comes like an abyss of scepticism. But the eye soon gets wonted to it, for the eye and it are effects of one cause: then its innocency and benefit appear, and presently, all its energy spent, it pales and dwindles before the revelation of the new hour.
Fear not the new generalisation. Does the fact look crass and material, threatening to degrade thy theory of spirit? Resist it not; it goes to refine and raise thy theory of matter just as much.
There are no fixtures to men if we appeal to consciousness. Every man supposes himself not to be fully understood; and if there is any truth in him, if he rests at last on the divine soul, I
see not how it can be otherwise. The last chamber, the last closet, he must feel, was never opened; there is always a residuum unknown, unanalysable. That is, every man believes that he has a greater possibility.
Our moods do not believe in each other. To-day I am full of thoughts, and can write what I please. I see no reason why I should not have the same thought, the same power of expression, to-morrow. What I write, whilst I write it, seems the most natural thing in the world; but yesterday I saw a dreary vacuity in this direction in which now I see so much; and a month hence, I doubt not, I shall wonder who he was that wrote so many continuous pages. Alas for this infirm faith, this will not strenuous, this vast ebb of a vast flow! I am God in nature; I am a weed by the wall.
The continual effort to raise himself above himself, to work a pitch above his last height, betrays itself in a man's relations. We thirst for approbation, yet cannot forgive the approver. The sweet of nature is love; yet, it I have a friend, I am tormented by my imperfections. The love of me accuses the other party. If he were high enough to slight me, then could I love him, and rise by my affection to new heights. A man's growth is seen in the successive choirs of his friends. For every friend whom he loses for truth he gains a better. I thought, as I walked in the woods and mused on my friends, why should I play with them this game of idolatry? I know and see too well, when not voluntarily blind, the speedy limits of persons called high and worthy. Rich, noble, and great they are by the liberality of our speech, but truth is sad. O blessed Spirit, whom I forsake for these, they are not thou ! Every personal consideration that we allow costs us heavenly state. We sell the thrones of angels for a short and turbulent pleasure.
How often must we learn this lesson? Men cease to interest us when we find their limitations. The only sin is limitation. As soon as you once come up with a man's limitations it is all over with him. Has he talents? has he enterprise? has he knowledge? It boots not. Infinitely alluring and attractive was he to you yesterday, a great hope, a sea to swim in ; now you have found his shores, found it a pond, and you care not if you never see it again.
Each new step we take in thought reconciles twenty seemingly_discordant facts as expressions of one law. Aristotle and Plato are reckoned the respective heads of two schools. A wise man will see that Aristotle Platonises. By going
one step farther back in thought, discordant opinions are reconciled, by being seen to be two extremes of one principle, and we can never go so far back as to preclude a still higher vision.
Beware when the great God lets loose a thinker on this planet. Then all things are at risk. It is as when a conflagration has broken out in a great city, and no man knows what is safe, or where it will end. There is not a piece of science but its flank may be turned to-morrow; there is not any literary reputation, not the so-called eternal names of fame, that may not be revised and condemned. The very hopes of man, the thoughts of his heart, the religion of nations, the manners and morals of mankind, are all at the mercy of a new generalisation. Generalisation is always a new influx of the divinity into the mind. Hence the thrill that attends it.
Valour consists in the power of self-recovery, so that a man cannot have his flank turned, cannot be out-generalled, but put him where you will, he stands. This can only be by his preferring truth to his past apprehension of truth; and his alert acceptance of it, from whatever quarter; the intrepid conviction that his laws, his relations to society, his Christianity, his world, may at any time be superseded and decease.
There are degrees in idealism. We learn first to play with it academically, as the magnet was once a toy. Then we see in the heyday of youth and poetry that it may be true, that it is true in gleams and fragments. Then its countenance waxes stern and grand, and we see that it must be true. It now shows itself ethical and practical. We learn that God IS; that he is in me; and that all things are shadows of him. The idealism of Berkeley is only a crude statement of the idealism of Jesus, and that again is a crude statement of the fact, that all nature is the rapid efflux of goodness executing and organising itself. Much more obviously is history and the state of the world at any one time directly dependent on the intellectual classification then existing in the minds of men. The things which are dear to men at this hour are so on account of the ideas which have emerged on their mental horizon, and which cause the present order of things as a tree bears its apples. A new degree of culture would instantly revolutionise the entire system of human pursuits.
Conversation is a game of circles. In conversation we pluck up the termini which bound the common of silence on every side. The parties are not to be judged by the spirit they partake and even express under this Pentecost. To-morrow they