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prayers even are hurtful to him, until he have made his

The soul makes no appeal from itself. Our religion vulgarly stands on numbers of believers. Whenever the appeal is made,-no matter how indirectly, to numbers, proclamation is then and there made that religion is not. He that finds God a sweet, enveloping thought to him, never counts his company. When I sit in that presence, who shall dare to come in? When I rest in perfect humility, when I burn with pure love, what can Calvin or Swedenborg say?

It makes no difference whether the appeal is to numbers or to one. The faith that stands on authority is not faith. The reliance on authority measures the decline of religion, the withdrawal of the soul. The position men have given to Jesus, now for many centuries of history, is a position of authority. It characterises themselves. It cannot alter the eternal facts. Great is the soul, and plain. It is no flatterer, it is no follower; it never appeals from itself. It always believes in itself. Before the immense possibilities of man, all mere experience, all past biography, however spotless and sainted, shrinks away. Before that holy heaven which our presentiments foreshow us, we cannot easily praise any form of life we have seen or read of. We not only affirm that we have few great men, but absolutely speaking, that we have none; that we have no history, no record of any character or mode of living, that entirely contents us. The saints and deinigods whom history worships, we are constrained to accept with a grain of allowance. Though in our lonely hours we draw a new strength out of their memory, yet pressed on our attention, as they are by the thoughtless and customary, they fatigue and invade. The soul gives

itself alone, original, and pure, to the Lonely, Original, and Pure, who, on that condition, gladly inhabits, leads, and speaks through it. Then is it glad, young, and nimble. It is not wise, but it sees through all things. It is not called religious, but it is innocent. It calls the light its own, and feels that the grass grows, and the stone falls by a law inferior to, and dependent on, its nature. Behold, it saith, I am born into the great, the universal mind. I, the imperfect, adore my own perfect. I am somehow receptive of the great soul, and thereby I do overlook the sun and stars, and feel them to be but the fair accidents and effects which change and pass. More and more the surges of everlasting nature enter into me, and I become public and human in my regards and actions. So come I to live in thoughts, and act with energies which are immortal. Thus revering the soul, and learning, as the ancient said, that “its beauty is immense,” man 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 i 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 own life, and be content with all places and 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.

CODE

215

ESSAY X.

CIRCLES.

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 every where, 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 symbolizes 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 all this train of cities and institutions. Let us rise into another idea : they will disappear. The Greek sculpture is all melted away, as it 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, vy electricity.

You admire this tower of granite, weathering the burts 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 eifect of a finer cause. Every thing looks permanent unti its secret is known. A rich estate appears to womer and children, a firm and lästing 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 gold 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 immoveably wide, thes, leaves hang so individually considerable ? Permanence is a word of degrees. Every thing 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 selfevolving 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 effort 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 im. prisoned; in its first and narrowest pulses, is already

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