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growth in the eye of a leaf, to the tropical forest and antediluvian coal mine; every animal function, from the sponge up to Hercules, shall hint or thunder to man the laws of right and wrong, and echo the Ten Commandments. Therefore is Nature always the ally of Religion: lends all her pomp and riches to the religious sentiment. Prophet and priest, David, Isaiah, Jesus, have drawn deeply from this source.

This ethical character so penetrates the bone and marrow of Nature, as to seem the end for which it was made. Whatever private purpose is answered by any member or part, this is its public and universal function, and is never omitted. Nothing in nature is exhausted in its first use. When a thing has served an end to the uttermost, it is wholly new for an ulterior service. In God, every end is converted into a new means. Thus the use of Commodity, regarded by itself, is mean and squalid. But it is to the mind an education in the great doctrine of Use, namely, that a thing is good only so far as it serves; that a conspiring of parts and efforts to the production of an end, is essential to any being. The first and gross manifestation of this truth, is our inevitable and hated training in values and wants, in corn and meat.

It has already been illustrated, in treating of the significance of material things, that every natural process is but a version of a moral sentence. The moral law lies at the centre of nature, and radiates to the circumference. It is the pith and marrow of every substance, every relation, and every process. All things with which we deal, preach to us. What is a farm but a mute gospel? The chaff and the wheat, weeds and plants, blight, rain, insects, sun,-it is a sacred emblem, from the first furrow of spring to the last stack which the snow of winter overtakes in the fields. But the sailor, the shepherd, the miner, the merchant, in their several resorts, have each an experience precisely parallel, and leading to the same conclusions. Because all organizations are radically alike. Nor can it be doubted that this moral sentiment which thus scents the air, and grows in the grain, and impregnates the waters of the world, is caught by man and sinks into his soul. The moral influence of Nature upon

every individual is that amount of truth which it illustrates to him. Who can estimate this? Who can guess how much firmness the sea-beaten rock has taught the fisherman? how much tranquillity has been reflected to man from the azure sky, over whose unspotted deeps the winds for evermore drive flocks of stormy clouds, and leave no wrinkle or stain? how much industry, and providence, and affection, we have caught from the pantomime of brutes? What a searching preacher of self-command is the varying phenonon of Health!

Herein is especially apprehended the Unity of Nature,the Unity in Variety,—which meets us everywhere. All the endless variety of things make a unique, an identical impression. Xenophanes complained in his old age, that, look where he would, all things hastened back to Unity. He was weary of seeing the same entity in the tedious variety of ⚫ forms. The fable of Proteus has a cordial truth. Every particular in Nature, a leaf, a drop, a crystal, a moment of time, is related to the whole, and partakes of the perfection of the whole. Each particle is a microcosm, and faithfully renders the likeness of the world.

Not only resemblances exist in things whose analogy is obvious, as when we detect the type of the human hand in the flipper of the fossil saurus, but also in objects wherein there is great superficial unlikeness. Thus architecture is called "frozen music," by De Staël and Goethe. "A Gothic church," said Coleridge, "is a petrified religion." Michael Angelo maintained, that, to an architect, a knowledge of anatomy is essential. In Haydn's oratorios, the notes present to the imagination not only motions, as of the snake, the stag, and the elephant, but colours also; as the green grass. The granite is differenced in its laws only by the more or less of heat, from the river that wears it away. The river, as it flows, resembles the air that flows over it; the air resembles the light which traverses it with more subtile currents; the light resembles the heat which rides with it through Space. Each creature is only a modification of the other; the likeness in them is more than the difference, and their radical law is one

and the same. Hence it is, that a rule of one art, or a law of one organization, holds true throughout nature. So intimate is this Unity, that, it is easily seen, it lies under the undermost garment of Nature, and betrays its source in universal Spirit. For, it pervades Thought also. Every universal truth which we express in words, implies or supposes every other truth. Omne verum vero consonat. It is like a great circle on a sphere, comprising all possible circles; which, however, may be drawn, and comprise it, in like manner. Every such truth is the absolute Ens seen from one side. But it has innumerable sides.

The same central Unity is still more conspicuous in actions. Words are finite organs of the infinite mind. They cannot cover the dimensions of what is in truth. They break, chop, and impoverish it. An action is the perfection and publication of thought. A right action seems to fill the eye, and to be related to all nature. "The wise man, in doing one thing, does all; or, in the one thing he does rightly, he sees the likeness of all which is done rightly."

Words and actions are not the attributes of mute and brute nature. They introduce us to that singular form which predominates over all other forms. This is the human. All other organizations appear to be degradations of the human form. When this organization appears among so many that surround it, the spirit prefers it to all others. It says, "From such as this have I drawn joy and knowledge. In such as this have I found and beheld myself. I will speak to it. It can speak again. It can yield me thought already formed and alive.” In fact, the eye-the mind-is always accompanied by these forms, male and female; and these are incomparably the richest informations of the power and order that lie at the heart of things. Unfortunately, every one of them bears the marks as of some injury-is marred, and superficially defective. Nevertheless, far different from the deaf and dumb nature around them, these all rest like fountain-pipes on the unfathomed sea of thought and virtue, whereto they alone, of all organizations, are the entrances.

It were a pleasant inquiry to follow into detail their

ministry to our education; but where would it stop? We are associated in adolescent and adult life with some friends, who, like skies and waters, are co-extensive with our idea; who, answering each to a certain affection of the soul, satisfy our desire on that side; whom we lack power to put at such focal distance from us, that we can mend or even analyze them. We cannot choose but love them. When much intercourse with a friend has supplied us with a standard of excellence, and has increased our respect for the resources of God, who thus sends a real person to outgo our ideal—when he has, moreover, become an object of thought, and, whilst his character retains all its unconscious effect, is converted in the mind into solid and sweet wisdom,—it is a sign to us that his office is closing, and he is commonly withdrawn from our sight in a short time.

CHAPTER VI.

IDEALISM.

THUS is the unspeakable but intelligible and practicable meaning of the world conveyed to man, the immortal pupil, in every object of sense. To this one end of Discipline, all parts of Nature conspire.

A noble doubt perpetually suggests itself, whether this end be not the Final Cause of the Universe; and whether Nature outwardly exists. It is a sufficient account of that appearance we call the world, that God will teach a human mind, and so makes it the receiver of a certain number of congruent sensations, which we call sun and moon, man and woman, house and trade. In my utter impotence to test the authenticity of the report of my senses, to know whether the impressions they make on me correspond with outlying objects, what difference does it make, whether Orion is up there in heaven, or some god paints the image in the firmament of the soul? The relations of parts and the end of the whole remaining the same, what is the difference, whether land and sea interact, and worlds revolve and intermingle without number or end ?—

deep yawning under deep, and galaxy balancing galaxy, throughout absolute space, or whether, without relations of time and space, the same appearances are inscribed in the constant faith of man. Whether Nature enjoy a substantial existence without, or is only in the apocalypse of the mind, it is alike useful and alike venerable to me. Be it what it may, it is ideal to me, so long as I cannot try the accuracy of my senses. The frivolous make themselves merry with the Ideal theory, as if its consequences were burlesque-as if it affected the stability of Nature. It surely does not. God never jests with us, and will not compromise the end of Nature, by permitting any inconsequence in its procession. Any distrust of the permanence of laws would paralyze the faculties of man. Their permanence is sacredly respected, and his faith therein is perfect. The wheels and springs of man are all set to the hypothesis of the permanence of Nature. We are not built like a ship to be tossed, but like a house to stand. It is a natural consequence of this structure, that, so long as the active powers predominate over the reflective, we resist with indig nation any hint that Nature is more short-lived or mutable than spirit. The broker, the wheelwright, the carpenter, the tollman, are much displeased at the intimation.

But whilst we acquiesce entirely in the permanence of natural laws, the question of the absolute existence of Nature still remains open. It is the uniform effect of culture on the human mind, not to shake our faith in the stability of particular phenomena, as of heat, water, azote, but to lead us to regard Nature as a phenomenon, not a substance; to attribute necessary existence to spirit-to esteem Nature as an accident and an effect.

To the senses and the unrenewed understanding belongs a sort of instinctive belief in the absolute existence of Nature. In their view, man and Nature are indissolubly joined. Things are ultimates, and they never look beyond their sphere. The presence of Reason mars this faith. The first effort of thought tends to relax this despotism of the senses, which binds us to Nature as if we were a part of it, and shows us Nature aloof, and, as it were, afloat. Until this higher

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