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into their region, and know that these are the thoughts of the Supreme Being. "These are they who were set up from everlasting, from the beginning, or ever the earth was. When he prepared the heavens, they were there; when he established the clouds above, when he strengthened the fountains of the deep. Then they were by him, as one brought up with him. Of them took he counsel."
Their influence is proportionate. As objects of science they are accessible to few men. Yet all men are capable of being raised by piety or by passion, into their region. And no man touches these divine natures, without becoming, in some degree, himself divine. Like a new soul, they renew the body. We become physically nimble and lightsome; we tread on air; life is no longer irksome, and we think it will never be so. No man fears age or misfortune or death in their serene company, for he is transported out of the district of change. Whilst we behold unveiled the nature of Justice and Truth, we learn the difference between the absolute and the conditional or relative. We apprehend the absolute. As it were, for the first time, we exist. We become immortal, for we learn that time and space are relations of matter; that with a perception of truth or a virtuous will they have no affinity.
5. Finally, religion and ethics, which may be fitly called the practice of ideas, or the introduction of ideas into life, have an analogous effect with all lower culture, in degrading nature and suggesting its dependence on spirit. Ethics and religion differ herein; that the one is the system of human duties commencing from man; the other, from God. Religion includes the personality of God; Ethics does not. They are one to our present design. They both put nature under foot. The first and last lesson of religion is, "The things that are seen, are temporal; the things that are unseen, are eternal." It puts an affront upon nature. It does that for the unschooled, which philosophy does for Berkeley and Viasa. The uniform language that may be heard in the churches of the most ignorant sects is, — " Contemn the unsubstantial shows of the world; they are vanities, dreams, shadows, unrealities; seek the realities of religion." The devotee flouts nature. Some theosophists have arrived at a certain hostility and indignation towards matter, as the Manichean and Plotinus. They distrusted in themselves any looking back to these flesh-pots of Egypt. Plotinus was ashamed of his body. In short, they might all say of matter, what Michael Angelo said of external beauty, "It is the frail and weary weed, in which God dresses the soul which he has called into time."
It appears that motion, poetry, physical and intellectual science, and religion, all tend to affect our convictions of the reality of the external world. But I own there is something ungrateful in expanding too curiously the particulars of the general proposition, that all culture tends to imbue u? with idealism. I have no hostility to nature, bufc & child's love to it. I expand and live in the warm day like corn and melons. Let us speak her fair. I do not wish to fling stones at my beautiful mother, nor soil my gentle nest. I only wish to indicate the true position of nature in regard to man, wherein to establish man all right education tends; as the ground which to attain is the object of human life, that is, of man's connection with nature. Culture inverts the vulgar views of nature, and brings the mind to call that apparent which ii uses to call real, and that real which it uses to call visionary. Children, it is true, believe in the external world. The belief that it appears only, is an afterthought, but with culture this faith will as surely arise on the mind as did the first.
The advantage of the ideal theory over the popular faith is this, that it presents the world in precisely that view which is most desirable to the mind. It is, in fact, the view which Reason, both speculative and practical, that is, philosophy and Virtue, take. For seen in the light of thought, the world always is phenomenal; and virtue subordinates it to the mind. Idealism sees the world in God. It beholds the whole circle of persons and things, of actions and events, of country and religion, not as painfully accumulated, atom after atom, act after act, in an aged creeping Past, but as one vast picture which God paints on the instant eternity for the contemplation of the soul. Therefore the soul holds itself off from a too trivial and microscopic study of the universal tablet. It respects the end too much to immerse itself in the means. It sees something more important in Christianity than the scandals of ecclesiastical history or the niceties of criticism; and, very incurious concerning persons or miracles, and not at all disturbed by chasms of historical evidence, it accepts from God the phenomenon, as it finds it, as the pure and awful form of religion in the world. It is not hot and passionate at the appearance of what it calls its own good or bad fortune, at the union or opposition of other persons. No man is its enemy. It accepts whatsoever befalls, as part of its lesson. It is a watcher more than a doer, and it is a doer, only that it may the better watch.
It is essential to a true theory of nature and of man, that it should contain somewhat progressive. Uses that are exhausted or that may be, and facts that end in the statement, cannot be all that is true of this brave lodging wherein man is harbored, and wherein all his faculties find appropriate and endless exercise. And all the uses of nature admit of being summed in one, which yields the activity of man an infinite scope. Through all its kingdoms, to the suburbs and outskirts of things, it is faithful to the cause whence it had its origin. It always speaks of Spirit. It suggests the absolute. It is a perpetual effect. It is a great shadow pointing always to the sun behind us.
The aspect of Nature is devout. Like the figure of Jesus, she stands with bended head, and hands folded upon the breast. The happiest man is he who learns from nature the lesson of worship.
Of that ineffable essence which we call Spirit, he that thinks most, will say least. We can foresee God in the coarse, and, as it were, distant
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