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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 ? Does he owe 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, 0 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 unrestrained inundation of the principle of good into every chink and hole that selfishness has left open, yea, into selfishness and sin itself; so that no evil is pure, nor hell itself without its extreme satisfactions. But lest I should mislead any when I have my own head and obey my whims, let me remind the reader that I am only an experimenter. Do not set the least value on what I do, or the least discredit on what I do not, as if I pretended to settle any thing as true or false. I unsettle all things. No facts are to me sacred; none are profane ; I simply experiment, an endless seeker, with no Past at my back.
Yet this incessant movement and progression which all things partake could never become sensible to us but by contrast to some principle of fixture or stability in the soul. Whilst the eternal generation of circles proceeds, the eternal generator abides. That central life is somewhat superior to creation, superior to knowledge and thought, and contains all its circles. For ever it labors to create a life and thought as large and excellent as itself ; but in vain ; for that which is made instructs how to make a better.
Thus there is no sleep, no pause, no preservation, but all things renew, germinate, and spring. Why should we import rags and relics into the new hour? Nature abhors the old, and old age seems the only disease ; all others run into this one. We call it by inany names, - fever, intemperance, insanity, stupidity, and crime; they are all forms of old age; they are rest, conservatism, appropriațion, inertia, not newness, not the way onward. We grizzle every day. I see no need of it. Whilst we converse with what is above us, we do not grow old, but grow young. Infancy, youth, receptive, aspiring, with religious eye looking upward, counts itself nothing, and abandons itself to the instruction flowing from all sides. But the man and woman of seventy assume to know all, they have outlived their hope, they renounce aspiration, accept the actual for the necessary, and talk down to the young. Let them, then, become organs of the Holy Ghost ; let them be lovers ; let them behold truth ; and their eyes are uplifted, their wrinkles smoothed, they are perfumed again with hope and power. This old age ought not to creep on a human mind. In nature every moment is new; the past is always swallowed and forgotten ; the coming only is sacred. Nothing is secure but life, transition, the energizing spirit. No love can be bound by oath or covenant to secure it against a higher love. No truth so sublime but it may be trivial to-morrow in the light of new thoughts. People wish to be settled ; only as far as they are unsettled is there any hope for them.
Life is a series of surprises. We do not guess to-day the mood, the pleasure, the power of tomorrow, when we are building up our being. Of lower states,- of acts of routine and sense, - we can tell somewhat; but the masterpieces of God, the total growths and universal movements of the soul, he hideth ; they are incalculable. I can know that truth is divine and helpful ; but how it shall help me I can have no guess, for so to be is the sole inlet of
so to know. The new position of the advancing man has all the powers of the old, yet has them all new. It carries in its bosom all the energies of the past, yet is itself an exhalation of the morning. I cast away in this new moment all my once hoarded knowledge, as vacant and vain. Now, for the first time, seem I to know any thing rightly. The simplest words, — we do not know what they mean, except when we love and aspire.
The difference between talents and character is adroitness to keep the old and trodden round, and power and courage to make a new road to new and better goals. Character makes an overpowering present; a cheerful, determined hour, which fortifies all the company, by making them see that much is possible and excellent that was not thought of. Character dulls the impression of particular events. When we see the conqueror, we do not think much of any one battle or success. We see that we had exaggerated the difficulty. It was easy to him. The great man is not convulsible or tormentable ; events pass over him without much impression. People say sometimes, See what I have overcome ; see how cheerful I am ; see how completely I have triumphed over these black events. Not if they still remind me of the black event. True conquest is the causing the calamity to fade and disappear, as an early cloud of insignificant result in a history so large and advancing.