smites and arouses me with his shrill tones, breaks up my whole chain of habits, and I open my eye on my own possibilities. He claps wings to the sides of all the solid old lumber of the world, and I am capable once more of choosing a straight path in theory and practice.

We have the same need to command a view of the religion of the world. We can never see Christianity from the catechism:- from the pastures, from a boat in the pond, from amidst the songs of wood - birds, we possibly may. Cleansed by the elemental light and wind, steeped in the sea of beautiful forms which the field offers us, we may chance to cast a right glance back upon biography. Christianity is rightly dear to the best of mankind; yet was there never a young philosopher whose breeding had fallen into the Christian church, by whom that brave text of Paul's was not specially prized, Then shall also the Son be subject unto Him who put all things under him, that God may be all in all.' Let the claims and virtues of persons be never so great and welcome, the instinct of man presses eagerly onward to the impersonal and illimitable, and gladly arms itself against the dogmatism of bigots with this generous word, out of the book itself.

The natural world may be conceived of as a system of concentric circles; and we now and then detect in nature slight dislocations, which apprise us that this surface on which we now stand is not fixed, but sliding. These manifold tenacious qualities, this chemistry and vegetation, these metals and animals, which seem to stand there for their own sake, are means and methods only, are words of God, and as fugitive as other words. Has the naturalist or chemist learned his craft, who has explored the gravity of atoms and the elective affinities, who has not yet discerned the deeper law whereof this is only a partial or approximate statement, namely, that like draws to like; and that the goods which belong to you gravitate to you, and need not be pursued with pains and cost? Yet is that statement approximate also, and not final. Omnipresence is a higher fact. Not through subtle, subterranean channels need friend and fact be drawn to their counterpart, but, rightly considered, these things proceed from the eternal generation of the soul. Cause and effect are two sides of one fact.

The same law of eternal procession ranges all that we call the virtues, and extinguishes each in the light of a better. The great man will not be prudent in the popular sense; all

his prudence will be so much deduction from his grandeur. But it behoves each to see when he sacrifices prudence, to what god he devotes it; if to ease and pleasure, he had better be prudent still; if to a great trust, he can well spare his mule and panniers, who has a winged chariot instead. Geoffrey draws on his boots to go through the woods, that his feet may be safer from the bite of snakes; Aaron never thinks of such a peril. In many years, neither is harmed by such an accident. Yet it seems to me that with every precaution you take against such an evil, you put yourself into the power of the evil. I suppose that the highest prudence is the lowest prudence. Is this too sudden a rushing from the centre to the verge of our orbit? Think how many times we shall fall back into pitiful calculations, before we take up our rest in the great sentiment, or make the verge of to-day the new centre. Besides, your bravest sentiment is familiar to the humblest men. The poor and the low have their way of expressing the last facts of philosophy as well as you. Blessed be nothing,' and 'the worse things are, the better they are,' are proverbs which express the transcendentalism of common life.

One man's justice is another's injustice; one

man's beauty, another's ugliness; one man's wisdom, another's folly, as one beholds the same objects from a higher point of view. One man thinks justice consists in paying debts, and has no measure in his abhorrence of another who is very remiss in this duty, and makes the creditor wait tediously. But that second man has his own way of looking at things; asks himself, which debt must I pay first, the debt to the rich, or the debt to the poor? the debt of money, or the debt of thought to mankind, of genius to nature? For you, O broker, there is no other principle but arithmetic. For me, commerce is of trivial import; love, faith, truth of character, the aspiration of man, these are sacred: nor can I detach one duty, like you, from all other duties, and concentrate my forces mechanically on the payment of moneys. Let me live onward: you shall find that, though slower, the progress of my character will liquidate all these debts without injustice to higher claims. If a man should dedicate himself to the payment of notes, would not this be injustice? Owes he no debt but money? And are all claims on him to be postponed to a landlord's or a banker's?

There is no virtue which is final; all are initial. The virtues of society are vices of the saint. The terror of reform is the discovery

that we must cast away our virtues, or what we have always esteemed such, into the same pit that has consumed our grosser vices.

Forgive his crimes, forgive his virtues too,

Those smaller faults, half converts to the right.'

It is the highest power of divine moments that they abolish our contritions also. I accuse myself of sloth and unprofitableness, day by day; but when these waves of God flow into me, I no longer reckon lost time. I no longer poorly compute my possible achievement by what remains to me of the month or the year; for these moments confer a sort of omnipresence and omnipotence, which asks nothing of duration, but sees that the energy of the mind is commensurate with the work to be done, without time.

And thus, O circular philosopher, I hear some reader exclaim, you have arrived at a fine pyrrhonism, at an equivalence and indifferency of all actions, and would fain teach us, that, if we are true, forsooth, our crimes may be lively stones out of which we shall construct the temple of the true God.

I am not careful to justify myself. I own I am gladdened by seeing the predominance of the saccharine principle throughout vegetable nature, and not less by beholding in morals that