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Deus-Semper. 


vev  He  <pdet 


The  Norm  +  the  Germ  X  the  Conditions  =  £/ie  Fruit. 


GEORGE   W:  THOMPSON, 

1 1 

AUTHOR    OF    "  SEMPER-DETJS." 


PHILADELPHIA: 
OLAXTON,  KEMSEN  &  HAFFELFINGER, 

819  &  821   MARKET   STREET. 
1869. 


CONTENTS. 


The  Eule  of  Faith. 

A  Focus  of  Converging  Lights. 

God  and  Science.— Matter  is  not  Eternal. 

The  Supreme  Self-Consciousness. 

The  Personality  of  God  :  The  Individuality  of 

-Man. 

The  Cosmogony  :   The  Crucifixion. 

The  Law  and  the  Prayer. 

A  Compend. 

,  Idealism  +  Kealism  :  Insubstantiation. 

The  Fellowship  of  Humanity. 

1*  (5) 


THE  SOUNDING-LINE. 

"  Who  is  he  that  darkeneth  counsel  by  words  without  Knowledge? 
Gird  up  thy  loins  like  a  man; 

I  will  put  questions  to  thee,  and  do  thou  inform  me, 
"Where  wast  thou  when  I  founded  the  earth? 
Declare,  if  thou  hast  knowledge, 

Who,  then,  fixed  the  measure  of  it?     For  thou  knowest 
Who  stretched  the  line  upon  it. 
Upon  what  are  its  foundations  settled  ? 
Or  who  laid  its  corner-stone, 
When  the  morning  stars  sang  together, 
And  all  the  sons  of  God  shouted  for  joy  ? 
Didst  thou  know  this  because  thou  wast  then  born  ? 
Or  because  the  number  of  thy  days  is  great  ? 
Who  hath  imparted  Understanding  to  thy  inward  parts, 
Or  given  Intelligence  to  thy  Mind  ? 
Gird  up  now  thy  loins  like  a  man ; 
I  will  ask  thee,  and  do  thou  instruct  me  ! 
Wilt  thou  reverse  my  judgment  ? 
Wilt  thou  show  that  I  am  wrong,  because  thou  art  righteous  t" 

Thou  canst  behold  my  Power  in  nature, 
Yea,  and  my  Wisdom  in  her  operations, 
For  I  have  fashioned  thee  in  knowledge. 
Thou  hast  a  sense  of  Righteousness, 
In  thy  love  of  Truth  and  Purity, 
But  wilt  thou  judge  Me  with  the  span  of  thy  life? 
Nature  is  the  work  of  my  hands ;  my  Truth  is  eternal, 
And  my  Love  (Mercy)  endureth  forever. 
Wilt  thou  not,  thence,  judge  my  Justice, 
As  the  Son  may  judge  the  Truth  and  Love  of  his  Father, 
When  he  has  nurtured  his  own  children  ? 
My  works  will  give  thee  Knowledge ; 
But  it  is  Love  which  must  give  thee  Wisdom, 
And  lead  thee  in  the  paths  of  Peace. 

"  Who  is  he  that  hideth  counsel  without  knowledge  ? 
I  know  that  thou  canst  do  everything, 
And  no  thought  can  be  withholden  from  Thee." 

(6) 


DEUS-SEMPER. 


THE  RULE   OF   FAITH. 

H  prjv  Yrrep.     Always  and  forever  upwards. 

"Yes,  in  the  name  of  God." — Luther,  at  Wurms. 

"Ad  majorem  Dei  Gloriam,"  To  the  greater  glory 
of  God. — Ignatius  Loyola. 

"Applica  ut  fiat  Systema." — Jesuit,  in  Florida 
Blanca,  alluding  to  the  purposed  death  of  Ganga- 
nelii,  Pope  Clement  XIV,  who  suppressed  the  Order 
of  Jesuits. — Nicolini,  Hist.  Jesuits,  413,  385. 

"  Sint  ut  sunt  aut  non  sint,"  Let  them  be  as  they  are, 
or  be  no  longer. — Rjcci,  General  of  the  Jesuits,  1762. 
That  order  of  mind  which  will  have  things  as  they 
always  have  been,  and  cannot  move  forward  with 
the  ages,  and  characteristic  of  those  men,  of  whom 
it  was  said,  "  They  never  learn  anything  and  forget 
nothing." 

"Nothing  is  so  cruel  as  the  unreasonableness  of  a 
Fanatic"  [Kingsley],  except  the  calm  and  determi- 
nate perversion  of  the  Casuist  and  the  Jesuit. 

"  The  Priest  of  Superstition  rides  an  ass ;  the 
Priest  of  Fanaticism  a  tiger."     "  The  religious  inter- 

(7) 


8  DEUS-SEMPER. 

ests  of  the  [world]  are  very  unlikely,  much  longer  to 
repose  where  hitherto  they  have  rested :  the  powers  of 
change  that  are  awake  must  be  met  and  directed.  .  . 
No  national  [or  sectarian]  vanity  is  implied  in  saying 
so ;  for  none  can  look  at  the  course  of  events,  during  • 
the  last  forty  years,  or  anticipate  those  almost  certain 
movements  of  the  moral  world  which  await  us,  with- 
out confessing  that  the  brightest  and  fondest  hopes 
we  entertain  on  behalf  of  mankind  at  large,  hang  on 
the  auspicious  or  ominous  aspect  "  [of  the  times]. — 
Isaac  Taylor,  Spiritual  Despotism. 

"  The  time  has  come  when  scientific  truth  must 
cease  to  be  the  property  of  the  few,  when  it  must  be 
woven  into  the  common  life  of  the  world ;  for  we 
have  reached  that  point  where  the  results  of  science 
touch  the  very  problem  of  existence,  and  all  men 
listen  for  the  solving  of  that  mystery.  When  it  will 
come,  and  how,  none  can  say  ;  but  this  much  at  least 
is  certain,  that  all  our  researches  are  leading  up  to 
that  question,  and  mankind  will  never  rest  till  it  is 
answered.  If,  then,  the  results  of  science  are  of  such 
general  interest  for  the  human  race,  if  they  are 
gradually  interpreting  the  purposes  of  the  Deity  in 
creation,  and  the  relation  of  man  to  the  past  [and 
especially  to  the  present  and  to  the  future],  then  it 
is  well  that  all  should  share  in  its  teachings,  and 
that  it  should  not  be  kept,  like  the  learning  of  the 
Egyptians,  for  an  exclusive  priesthood,  who  may  ex- 
pound the  oracle  to  their  own  theories,  but  should 
make  a  x>art  of  all  our  intellectual  culture  and  of  our 
common  educational  systems  "  [even  as  the  order  of 


THE    RULE    OF    FAITH.  9 

a  wise  Clergy  is  necessary  to  a  wise  Laity]. — Agas- 
siz,  Meth.  of  Study,  p.  42. 

In  other  words,  all  truth  is  of  value  for  the  physi- 
cal and  the  moral  needs  and  wants  of  mankind.  Man 
best  uses  the  physical  causes  of  life  for  his  needs  and 
wants,  as  he  uses  them  under  the  direction  of  his 
moral  needs  and  wants.  Yet  the  two  so  interlace 
and  interdepend,  that  his  physical  needs  demand  im- 
perative supply,  and,  at  all  times,  they  press  upon 
and  bring  into  play  his  moral  life.  The  two  depart- 
ments have  been  kept  long  separate,  and  have  been 
cultivated  as  distinct  and  differing  lines  of  thought 
and  action,  as  so  they  were,  under  the  historical  con- 
ditions of  humanity.  The  physical  system  of  nature 
is  universal  in  that  catenation  of  causes  and  effects 
which  bind  all  the  parts  together  in  a  physical  sys- 
tem of  the  whole,  even  as  the  lime  produced  in  the 
first  rocks  of  the  Azoic  age,  may  be  a  part  of  the 
wheaten  loaf  to-day  wThich  supplies  us  with  suste- 
nance and  power  for  our  physical  and  moral  activi- 
ties. So  the  moral  system  is  a  complete,  though  com- 
plex whole,  requiring,  at  every  step  of  life,  the  use  of 
physical  causes.  The  physical  condition  of  the  earth 
is  perfectly  conceivable  (except  in  the  thinking  power 
which  conceives  it),  without  the  moral  system  in 
which  man  is  the  agent  and  central  figure,  for  the 
physical,  as  an  actual  fact  in  nature,  preceded  the 
moral.  The  moral  system  of  man  is  inconceivable 
without  a  previous  and  correspondingly  adapted  phys- 
ical system  for  his  use,  misuse,  and  abuse.  Both  sys- 
tems are,  therefore,  but  a  single  system,  a  complete 


10  DEUS-SEMPER. 

whole.  In  the  order  of  time  the  physical  system  pre- 
cedes, must  have  preceded  the  moral.  It  is  founda- 
tional to  it,  and  it  is  subsidiary  and  adaptive.  Upon 
any  law  or  fact  of  thought  which  man  can  form  on 
the  subject^  the  moral  system  is  first  in  thought,  in 
conception,  for  the  physical  is  foundational  to  it,  and 
is  in  itself  adapted  to  the  intellective  and  moral 
powers  in  man,  as  it  is  adaptive  and  mouldable  by 
man  on  his  self-conscious  determinate  action.  In 
life,  neither  are  exclusive  systems  as  a  rule  or  purpose 
of  human  conduct.  The  exclusive  pursuit  of  the  one, 
under  all  circumstances,  destroys  the  other.  They 
produce  human  monsters  at  either  extreme.  The 
two  systems  not  only  illustrate,  but  are  dependent 
actualities  for  the  constant  use  of  the  daily  life  of 
man.  He  cannot  live  without  physical  supplies  and 
comforts ;  he  cannot  live,  even  in  the  rudest  barbar- 
ism, without  some  forms  of  intellectual  and  moral 
life.  As  he  moulds  the  physical  order  by  his  intel- 
lectual and  moral  life,  he  builds  up  the  moral  order 
of  humanity.  Every  man  who  enlarges  the  field  of 
physical  science,  confers  positive  physical  benefits  on 
his  whole  race.  Every  man  who  extends  the  bounds 
of  intellectual  thought,  and  enlarges  the  correlations 
of  the  moral  sympathies,  by  which  the  whole  of  hu- 
man life  is  moved  into  a  system  of  equated  reciproci- 
ties and  utilization  of  the  physical  order,  confers 
positive  moral  benefits  on  his  race.  This  is  only  pos- 
sible, as  men  use  physical  causes  in  the  moral  system 
of  life.  This  is  equally  true,  whether  the  M  oral  Sys- 
tem is  considered  as  the  fore-plan  and  order  of  a  Di- 


THE     RULE     OF     FAITH.  11 

vine  Personality,  or  the  product  of  Persistent  Forces, 
even  if,  on  the  latter  supposition,  man  can  conceive 
the  production  of  consciousness, — of  his  own  self-con- 
sciousness, or  how  he  can  get  the  moral  coherencies 
of  life  without  moral  motive,  and  how  he  can  get 
these  without  thought, — and  how  he  can  get  thought 
without  an  intellective  and  moral  Beginning.  Phys- 
ical and  Moral  Science  have  been  kept  separate,  and 
have  measurably  deployed  in  lines  of  antagonisms,  in 
which  their  conflict  has  contributed  to  evolve  the 
important  and  rich  values  of  both,  and  inweave  and 
infibre  them  into  the  concrete  growth  and  vitality  of 
Humanity.  The  priesthoods  of  Egypt  and  elsewhere 
have  used  their  knowledge  with  perverse  power  for 
individual  advantage,  and  organized  aggrandizement. 
As  the  priesthood  became  more  identified  with  the 
people,  and  the  power  of  central  organization,  wrhich 
separated  them  into  an  exclusive  class,  dissolved  in 
the  reactions  of  Science,  the  mutualities  of  knowl- 
edge and  sympathy  became  more  diffused  and  diffu- 
sive, in  a  mutually  dependent  life  of  culture  and  ac- 
tivities, and  the  philosophies  of  life,  physical,  mental, 
and  moral,  more  closely  blend  and  unite.  As  man 
attains  his  fuller  life,  he  needs  and  wants  a  system 
which  will  give  the  dependence  and  the  mutualities 
of  the  physical  and  moral  systems,  which  thus  inter- 
lace in  all  his  thoughts,  feelings,  and  activities.  The 
priesthood  of  the  future,  let  it  assume  wrhat  form  it 
may,  must  be  the  interpreters  of  a  universal  moral 
system  for  a  universal  physical  science,  and  so  prac- 
ticalize  both  in  the  utilization  of  the  powers  of  na- 


12  DEUS-SEMPER. 

ture  and  tlie  powers  of  man.  In  the  harmonies  of 
these  systems,  the  interpreters  of  the  physical  will 
unfold,  strengthen,  purify,  and  exalt  the  moral;  the 
interpreter  of  the  moral  will  find  his  constant  de- 
pendence on  a  knowledge  of  the  law  of  cause  and 
effect  in  the  physical,  and  how  it  may  and  must  be 
made  subordinate  to  the  intellectual  life  of  man,  not 
in  the  supremacy  of  an  organized  priesthood,  but  in 
the  practical  and  universal  or  general  diffusiveness  of 
the  moral  life  in  humanity.  This  will  not  only  avoid, 
but  prevent  a  rigid  system  of  dogmatic  intellectual 
thought,  but  will  evolve  and  eventuate  in  a  diffused 
self-consciousness  of  Moral  Life,  in  which  the  indi- 
vidual is  only  an  integer  of  a  collective  whole,  yet  in 
his  moral  individuality.  Thus  the  direction  of  life 
will  be  ever  reaching  to  the  utmost  bound  of  physi- 
cal science  for  the  utilization  of  the  powers  of  nature 
and  of  man  for  his  practical  moralities. 


A  FOCUS  OF  CONVERGING  LIGHTS. 

"  We  tremble  on  the  brink  of  detecting:  the  in- 
terior  constitution  of  man." — Dr.  J.  W.  Draper, 
Ann.  Sci.  Dis.,  1865,  p.  113. 

"  We  have  reached  the  point  where  the  results  of 
Science  touch  the  very  problem  of  existence,  and  all 
men  listen  for  the  solving  of  the  Problem." — Agassiz, 
Meth.  of  Study,  p.  42. 


A     FOCUS     OF     CONVERGING     LIGHTS.  13 

"  The  highest  law  in  physical  science  which  our 
faculties  permit  us  to  perceive — the  Conservation  of 
Force." — Faraday. 

"  Thus  the  law  characterized  by  Faraday  as  the 
highest  in  physical  science  which  our  faculties  per- 
mit us  to  perceive  has  a  far  more  extended  sway  ;  it 
might  well  have  been  proclaimed  the  highest  law  of 
all  science,  the  most  far-reaching  principle  that  ad- 
venturing reason  has  discovered  in  the  universe.  Its 
stupendous  reach  spans  all  orders  of  existences.  Not 
only  does  it  govern  the  movements  of  heavenly  bodies, 
but  it  presides  over  the  genesis  of  constellations  ;  not 
only  does  it  control  those  radiant  floods  of  power 
which  fill  the  eternal  spaces,  bathing,  warming,  illu- 
mining, and  vivifying  our  planet,  but  it  rules  the 
actions  and  relations  of  men,  and  regulates  the  march 
of  terrestrial  affairs.  Nor  is  its  domain  limited  to 
physical  phenomena  ;  it  prevails  equally  in  the  world 
of  mind,  controlling  all  the  faculties  and  processes 
of  thought  and  feeling." — Youman,  Cor.  and  Con.  of 
Forces,  p.  xli. 

"  The  last  word  of  modern  philosophy  in  the  sphere 
of  physics  is  that  all  forces  are  '  correlated  ;'  that  in 
fact  there  are  not  many  separate  forces,  but  only  one, 
a  self-identity  of  dynamic  power,  reappearing  in  a 
different  form  after  it  has  become  expended  in  a  pre- 
vious one.  The  most  remarkable  feature  in  the 
unfoldings  of  physical  science  is,  that  it  seeks  to 
demonstrate  in  all  the  complicated  appearances  of 
mechanical,  chemical,  muscular,  nervous,  vital,  and 
mental  forces,  but  one  force.     This  is  the  verdict 

2 


14  DEUS-SEMPER. 

which  the  teachings  of  Bunsen,  Oersted,  Faraday,  and 
Carpenter  must  necessarily  lead  us  to  give." — North 
Am.  Qr.  Rev.,  1862,  p.  138. 

"  The  science  of  Force  which  at  present  occupies  so 
much  of  the  attention  of  scientific  men,  will  yet,  in 
all  probability,  be  the  greatest  of  all  the  sciences ;  or 
rather  it  will  be  the  central  science  from  which  every 
other  will  depend." — The  Stars  and  the  Angels,  p.  336. 
W.  &  A.  Martien,  Philadelphia,  1860,  Presbyterian. 

"  However  objects  may  differ  from  one  another,  still 
a  deeper  investigation  discerns  a  common  nature  in 
them  all.  We  find  the  same  law  of  organization  in 
the  whole  of  the  animal  kingdom  [?]  in  spite  of  the 
most  varied  difference  in  their  external  form  and  in- 
ternal structure.  We  meet  again  with  this  same 
unity  in  the  vegetable  kingdom,  wdiere  a  fundamental 
investigation  of  some  few  organizations  is  sufficient 
to  give  a  deep  insight  into  its  nature.  In  a  further 
investigation  we  find  one  point  of  unity  common  to 
the  animal  and  the  vegetable  kingdom  [now  two,  the 
formation  of  tissue  and  the  law  of  reproduction] ; 
yet  even  this  is  only  part  of  a  higher  unity,  until  the 
mind  is  lost  in  one  fundamental  unity  of  the  whole 
of  nature,  which  we  encounter  in  whatever  direction 
we  turn.  Every  well-conducted  investigation  of  a  lim- 
ited object  discovers  to  us  a  part  of  the  eternal  laws 
of  the  Infinite  Whole." — Oersted,  Geist  in  der  Natur. 

"  Who  has  not  felt  sometimes,  when  contemplat- 
ing his  own  relation  to  the  animal  world,  a  certain 
uneasy  feeling  of  degradation,  a  certain  shadow  of 
doubt,  whether  man  was  not,  after  all,  only  a  higher 


A     FOCUS     OF     CONVERGING    LIGHTS.  15 

kind  of  animal,  modelled  from  the  animals?  We 
now  see  that  it  arose  from  our  beginning  at  the  wrong 
end.  We  thought  of  the  lower  animals  first,  and 
then  of  man  as  related  to  them.  We  see,  however, 
that  in  the  mind  of  God  man  stood  first,  the  great 
archetype  to  be  created  for  Himself,  and  his  body  for 
his  spirit ;  and  then  the  animals  came  as  shadows 
and  imperfect  types ;  they  taking  glory  from  him ; 
not  he  degradation  from  them.  The  Creator  lifts 
off  perfection  after  perfection  from  the  higher  forms 
in  order  to  produce  the  lower." — Poynting,  Glimpses 
of  the  Heaven  around  Us. 

This  view  is  proper  in  the  sense  that  as  the  end  of 
creation,  man  stood  in  the  plan  as  the  consummation 
of  the  order,  and  the  subordinate  classes  were  proper 
to  the  unfolding  of  the  whole  system — physically, 
intellectually,  and  morally. 

"  In  the  moral  world  the  force  of  God,  a  thing  in- 
conceivable, composes  itself  of  our  forces  in  the  same 
way  that  the  work  of  his  providence  is,  very  often, 
the  sum  of  our  actions.  If  you  decompose  into  visi- 
ble elements  the  power  displayed  by  Christianity,  you 
will  find  only  a  human  force  at  the  end  of  your  analy- 
sis. .  .  We  only  give  Him  what  he  has  given  us  ; 
he  is,  in  a  word,  the  force  of  our  forces,  and  conse- 
quently he  is  all ;  our  life  is  his  life  and  we  are  still 
him."— Vinet,  Outlines  of  Theology,  1866,  p.  168.  A 
leader  of  Protestant  Thought  in  France,  and  the 
friend  of  Guizot. 

"  All  things  are  in  God  in  the  profound  manner 
in  which  effects  are  in  causes,  consequences  in  their 


16  DEUS-SEMPER. 

principles,  forms  in  their  eternal  exemplars.  In  him 
are  united  the  vastness  of  the  sea,  the  glory  of  the 
fields,  the  harmony  of  the  spheres,  the  grandeur  of 
the  universe,  the  splendor  of  the  stars,  and  the  mag- 
nificence of  the  heavens.  In  him  are  the  measure, 
weight,  and  number  of  all  things,  and  all  things  pro- 
ceed from  him  with  number,  weight,  and  measure. 
In  him  are  the  inviolable  and  sacred  laws  of  being, 
and  every  being  has  its  particular  law.  All  that  live 
find  in  him  the  laws  of  life ;  all  that  vegetates,  the 
laws  of  vegetation ;  all  that  move,  the  laws  of  mo- 
tion ;  all  that  has  feeling,  the  law  of  sensation ;  all 
that  has  understanding,  the  law  of  intelligence;  and 
all  that  has  liberty,  the  law  of  freedom.  It  may  in 
this  be  affirmed,  without  falling  into  Pantheism,  that 
all  things  are  in  God,  and  God  is  in  all  things." — 
Donoso  Cortes,  Essay  on  Catholicism,  b.  i,  ch.  i.  A 
Spanish  writer,  with  the  imprimatur  of  Pius  IX ;  the 
approval  of  the  society  at  Rome  for  the  Propagation 
of  the  Faith;  and  of  the  "glorious  school"  of  the 
"Benedictines  of  Solesmes,  Paris. 

"  God,  a  pure  spirit,  being  the  beginning  and  end  of 
all  things,  it  is  clear  that  all  things  in  their  beginning 
and  end  must  be  spiritual.  This  being  the  case,  ma- 
terial things  are  phantoms  that  have  no  existence, 
or  if  they  really  exist,  they  must  have  their  begin- 
ning through  God  and  for  God,  which  means,  that 
they  exist  through  the  Spirit  and  for  the  Spirit." — 
Id.,  b.  ii,  ch.  v. 

"  The  Father  is  Omnipotence  ;  the  Son  is  Wisdom ; 
the  Holy  Ghost  is  Love ;  and  the  Father,  and  the  Son, 


A     FOCUS     OF     CONVERGING     LIGHTS.  17 

and  the  Holy  Ghost  are  infinite  love,  supreme  power, 
and  perfect  wisdom.  There  unity  expanding  perpet- 
ually begets  variety,  and  variety  in  self-condensation  is 
perpetually  resolved  into  unity." — Id.,  b.  i,  ch.  ii. 

In  book  ii,  ch.  iv,  he  speaks  of  the  law  of  love  as 
attraction  and  gravitation  for  angels  and  men  toward 
God,  and  adds :  "  Even  matter  agitated  by  a  secret 
power  of  ascension  followed  the  gravitation  of  spirits 
toward  the  Supreme  Creator;"  as  rendered  in  the 
translation  of  Miss  Goddard. 

"  You  say,  who  can  believe  that  in  one  God  there 
are  three  Persons  ?  Observing  that  by  three  persons 
we  do  not  understand  three  Individuals,  but  three 
distinct  relations  subsisting  in  one  nature,  I  ask  in  my 
turn,  is  this  mystery  more  incomprehensible  than  the 
eternity  of  God." — Protestantism  and  Infidelity,  ch. 
iv,  §  2.  F.  X.  Weninger,  D.D.,  Missionary  of  the 
Society  of  Jesus. 

"Do  these  three  titles,  'Father,  Son,  and  Holy 
Ghost,'  represent  one  God  or  three  Gods?  If  three 
Gods,  then  we  have  polytheism,  with  all  its^absurdi- 
ties  and  contradictions.  If  of  these  three  titles  thus 
placed  in  co-ordinate  rank  and  authority,  we  say  that 
one  represents  the  Supreme  God,  and  the  others  two 
created  beings,  then  Christianity  is  but  a  modifica- 
tion of  the  heathen  mythology,  with  its  graduated 
scale  of  Divinities.  The  only  remaining  alternative 
is  the  Catholic  (not  Romish)  faith,  so  simply  set  forth 
in  the  primitive  creed.  That  faith  is  one  only  God 
to  be  believed,  worshipped,  and  served ;  that  in  the 
essential  unity  of  his  nature  there  is  a  distinction 


18  DEUS-SEMPER. 

which  he  has  been  pleased  to  represent  to  us  under 
their  separate  mystic  names  or  titles,  and  that  this 
distinction  has  been  so  positively  and  clearly  revealed, 
because  each  of  the  hypostases  represented  by  these 
titles  sustains  to  man  in  the  economy  of  redemption, 
a  distinct  and  separate  office,  in  which  offices  men 
must  intelligently  co-operate  for  the  furtherance  of 
their  salvation  with  these  divine  [hypostases']  per- 
sons."— Divine  Life,  p.  316.  James  Craik,  D.D., 
Episcopal,  1866. 

In  view  of  what  will  be  said  hereafter,  the  inquiry 
may  be  made,  How  could  men  intelligently  co-operate 
with  hypostases — hypostatic  powers — unless  with  a 
more  clear  and  some  definite  knowledge  of  those 
powers  as  powers? 

See,  also,  the  Life  and,  Light  of  Men,  John  Young, 
D.D.,  Presbyterian  Church,  Edinburgh,  Scotland. 

"  There  is  but  one  living  and  true  God,  everlasting, 
without  body/  parts,  or  passions  ;  of  infinite  power, 
wisdom,  and  goodness  [Love] ;  the  Maker  and  Pre- 
server of  all  things,  both  visible  and  invisible.  And 
in  the  unity  of  this  Godhead  there  be  three  hypo- 
stases,  of  one  substance,  power,  and  eternity." — Thirty- 
nine  Articles. 

There  is  no  authority  in  the  roots  of  the  word 
hypo-stasis,  nor  in  the  use  of  the  word  in  the  Greek 
language,  for  translating  it  by  the  word  persons,  or 
any  such  equivalent. 

"To  Father,  Son,  and  Holy  Ghost, 
The  God  whom  we  adore." 

The  Doxologies,  in  various  forms,  of  all  churches. 


A     FOCUS    OF    CONVERGING    LIGHTS.  19 

"  Even  on  the  doctrine  of  the  Trinity — for  the  word 
itself  is  not  scriptural — much  has  been  said  and  writ- 
ten which  can  find  no  sanction  in  the  Bible.  Scrip- 
ture, indeed,  bids  us  see  in  th&  Father,  the  Eternal 
Will,  creating  and  governing  all  things,  omnipotent, 
omniscient,  and  omnipresent ;  in  the  Word,  God  com- 
municating with  man,  and  declaring  the  Divine  Will 
to  him,  and  becoming  incarnate  for  his  redemption ; 
and  in  the  Holy  Spirit,  eternal  life  and  love  working 
out  the  divine  designs,  whether  in  creation  or  redemp- 
tion,— but  it  tells  us  also,  these  are  One." — Liber  Libro- 
rum,  p.  164.     Charles  Scribner  &  Co. 

"  In  the  Christian  Remembrancer  (London,  January, 
1863),  there  is  a  very  noticeable  article  in  relation  to 
the  famous  Essays  and  Reviews.  The  writer  affirms, 
and  I  think  proves,  that 'modern  skepticism  is  a  natu- 
ral reaction  from  the  narrowness  of  the  popular  theology. 
He  further  undertakes  to  showT  that  the  '  genuine  the- 
ology of  Christ  and  his  Church',  is  not  liable  to  the 
assaults  of  this  skepticism;  and  he  therefore  coun- 
sels, as  its  most  effectual  refutation,  a  reform  of  the 
popular  theology,  so  as  to  make  it  the  real  teaching 
of  Christ  and  the  Church.  A  position  very  similar 
to  this  was  taken  by  Dr.  McCosh,  and  other  eminent 
men,  at  the  meeting  of  the  Evangelical  Alliance,  in 
Edinburgh,  in  July,  1864." — JDiv.  Life,  Intro. 

"  The  conception  which  each  individual  forms  of  the 
Divine  Nature  depends  in  great  degree  upon  his  own 
habits  of  thought  [which,  in  so  far  as  they  are  carried 
on  without  any  interference  from  our  Will,  may  be  con- 
sidered as  functions  of  the  cerebrum.  Id.,  §  588.    (See 


20  DEUS-SEMPER. 

Semper-Deus jch*  iv,§  5,  et passim.)  ]  ;  but  there  are  two 
extremes,  towards  one  or  the  other  of  which  most  of 
the  current  notions  on  this  subject  may  be  said  to 
tend,  and  between  which  they  seem  to  have  oscillated 
in  all  periods  of  the  history  of  Monotheism.  These 
are  Pantheism  and  Anthropomorphism.  Towards 
the  Pantheistic  aspect  of  Deity  we  are  especially  led 
by  the  philosophic  contemplation  of  His  agency  in 
external  nature ;  for  in  proportion  as  we  fix  our  at- 
tention exclusively  upon  the  'laws'  which  express 
the  orderly  sequence  of  its  phenomena,  and  upon  the 
4  forces '  wThose  agency  we  recognize  as  their  immedi- 
ate causes,  do  we  come  to  think  of  the  Divine  Being 
as  the  mere  First  Principle  of  the  universe,  as  an  all- 
comprehensive  '  law/  to  which  all  other  laws  are  sub- 
ordinate, as  that  most  general  '  Cause '  of  which  all 
the  physical  forces  are  but  manifestations.  This  con- 
ception embodies  a  great  truth  and  a  fundamental 
error.  Its  truth  is  the  recognition  of  the  universal 
and  all-controlling  agency  of  the  Deity,  and  of  His 
presence  in  Creation,  rather  than  on  the  outside  of  it. 
Its  error  lies  in  the  absence  of  any  attribute  of  Per- 
sonality ;  for  without  this  the  universe  is  nothing 
else  than  a  great  self-acting  machine,  its  laws  are  but 
the  expressions  of '  surd  necessity/  and  all  the  higher 
tendencies  and  aspirations  of  the  Human  Soul  are  but 
a  '  mockery,  delusion,  and  a  snare.'  The  Anthropo- 
morphic conception  of  Deity,  on  the  other  hand,  from 
the  too  exclusive  contemplation  of  our  own  nature  as 
the  type  of  the  Divine  ;  and  although  in  the  highest 
form  in  which  it  may  be  held,  it  represents  the  Deity 


A  FOCUS  OF  CONVERGING  LIGHTS.      21 

as  a  Being  in  whom  all  the  noblest  attributes  of 
Man's  spiritual  essence  are  expanded  to  infinity;  yet 
it  is  practically  limited  and  degraded  by  the  impos- 
sibility of  fully  realizing  such  an  existence  [subsist- 
ence] to  our  minds  ;  the  failings  and  imperfections 
incident  to  our  Human  nature  being  attributed  to 
the  Divine,  in  proportion  as  the  low  standard  of  in- 
tellectual development  [and  deployment]  in  each  in- 
dividual keeps  down  his  idea  of  possible  excellence. 
Even  the  lowTest  form  of  any  such  conception,  how- 
ever, embodies  (Jike  the  Pantheistic)  a  great  truth, 
though  mingled  with  a  large  amount  of  error.  It 
represents  the  Deity  as  a  Person,  that  is  as  possessed 
of  an  Intelligent  Volition,  which  we  recognize  in  our- 
selves as  the  source  of  the  power  Ave  determinately 
exert,  through  our  bodily  organism,  upon  the  world 
around  ;  and  it  invests  Him  with  those  Moral  attri- 
butes, which  place  him  in  sympathetic  relation  with 
his  sentient  creatures.  But  this  conception  is  erro- 
neous, in  so  far  as  it  represents  the  Divine  Nature  as 
restrained  [or  impelled]  in  its  operations  by  any  of 
those  limitations  which  are  inherent  in  the  very  con- 
stitution of  man ;  and  in  particular,  because  it  leads 
those  who  accept  it,  to  think  the  Creator  as  i  a  re- 
mote and  retired  mechanician,  inspecting  from  without 
the  engine  of  creation  to  see  how  it  performs,'  and 
as  leaving  it  entirely  to  itself  when  once  it  has  been 
brought  into  full  activity,  or  as  only  interfering  at 
intervals  to  change  the  mode  of  its  operation." — Car- 
penter, Plum.  Physiol.,  §  589. 
"  I  will  answer  frankly. 


22  DEUS-SEMPER. 

44 1  see  around  me  evidences  of  infidelity,  widely 
spread  and  steadily  increasing.  As  an  illustration," 
he  said,  "  in  a  recent  conversation  with  a  Professor 
from  Harvard,  that  gentleman  expressed  the  opinion 
that  of  the  principal  scientific  men  of  our  country, 
three  fourths  or  more  are  unbelievers." 

"  The  spread  of  Materialism,"  I  remarked,  "is  even 
more  evident  in  Europe  than  among  us." 

"  It  prevails,"  rejoined  my  reverend  friend,  "  over 
the  civilized  world." — R.  Dale  Owen,  in  Report  of 
Addresses  at  Boston,  May  30,  1867. 

"  Ubi  tres  physici,  ibi  duo  athei.  [Wherever  there 
are  three  scientists,  there  are  two  atheists.]  Since 
the  imposing  fabric  of  the  Hegelian  philosophy  proved 
but  a  house  built  on  sand,  the  scales  and  metre  have 
become  our  only  gods.  German}7 — mystic,  metaphys- 
ical Germany — strange  to  say,  leads  the  van  in  this 
crusade  against  all  faith  and  all  idealism.  Vogt, 
the  geologist,  Moleschott,  the  physiologist,  Yirchow, 
the  greatest  of  all  living  histologists,  Blichner,  Tiede- 
mann,  Reuchlin,  Meldeg,  and  many  others,  not  only 
hold  these  opinions,  but  have  left  the  seclusion  of 
the  laboratory  and  the  clinic  to  enter  the  arena  of 
polemics  in  their  favor.  We  do  not  mention  the 
French  and  English  advocates  of  'positive  philoso- 
phy.' Their  name  is  Legion.  .  .  .  Demonstrate  the 
possibility  of  the  Absolute,  and  Materialism  is  im- 
possible, .  .  .  for  here  is  the  combat  a  Voutrance,  in 
which  one  or  the  other  must  perish." — Jour.  Spec. 
Phi.,  p.  176,  1868. 

[We  will  not  be  misled  by  being  thrown  upon  a 


A     FOCUS     OF     CONVERGING     LIGHTS.  23 

metaphysical  nonentity  called  the  Absolute — the  un- 
productive Ideal.  We  will  travel  with  them,  as  far 
as  they  can  travel,  and  when  they  stop,  it  is  just  there 
we  will  find  a  self-conscious,  self-determinating  Be- 
ginning, for  their  Diversity  in  Unity — our  co-ordina- 
tion of  Powers — if  they  please,  of  Forces,  in  the 
Unity  of  a  Supreme  Self-consciousness.] 

"  It  is  impersonality,  and  not  the  pantheistic  idea, 
that  annihilates  all  religion.  There  is  a  Scripture 
pantheism  ;  there  is  a  true  sense  in  which  '  God  is  all 
and  in  all ;'  there  is  a  true  sense  in  which  it  is  said, 
4  In  Him  we  live,  and  move,  and  are ;'  but  this 
recognizes  his  Personality  as  all  the  more  distinct, 
from  the  very  fact  of  the  inter-subsistence.  We  may 
believe  that  '  God  is  all,'  if  along  with  it  we  cleave 
to  the  truth  that  this  great  One  and  All,  as  we  may 
call  Him,  does  truly  think  of  us  as  finite  beings,  that 
we  are  truly  present  to  that  Eternal  Mind,  lying  in 
it,  embraced  by  it,  but  still  as  personalities,  the  finite 
images  of  the  Infinite  Personality,  and  treated  as  spir- 
itual persons,  not  as  mere  links  in  a  physical  system 
or  an  endless  chain  of  things.  We  may  indulge  in 
any  views  of  the  Divine  Infinity,  of  the  universal 
life,  of  the  one  all-embracing  thought,  and  feel  that 
our  almost  infinitesimal  unity  is  as  distinctly  recog- 
nized as  though  it  had  been  alone  with  God,  the  only 
[?]  act  and  object  of  his  creating  power." — Tayler 
Lewis,  D.D.,  Presbyterian. 

"Shall  we  querulously  say  to  the  Divine  Light, 
which  lightens  every  man  who  comes  into  the  world, 
Hitherto   shalt  Thou   come  and  no  further;  yea, 


24  DEUS-SEMPER. 

rather,  thou  hast  exhausted  thine  own  infinitude, 
and  hast  no  more  to  teach  them." — Ejngsley. 

"  An  edifice  cannot  produce  a  striking  effect  until 
the  scaffolding  is  removed,  that  had  of  necessity  been 
used  during  its  erection."  "  By  the  suppression  of 
all  unnecessary  detail,  the  great  masses  are  better 
seen,  and  the  reasoning  faculty  is  enabled  to  grasp 
all  that  might  otherwise  escape  the  limited  range 
of  the  senses."— Humboldt's  Cosmos,  i,  47,  48. 

"  Setting  aside  notions  purely  Pagan,  and  keeping 
in  the  line  of  the  nominal  belief  in  one  God,  there 
are  three  distinctly  marked  stages  in  the  progress  of 
opinion  about  the  natural  world,  with  a  fourth  to 
come. 

"  The  first  of  these  is  wThere  the  natural  world  is 
regarded  as  divine  only  as  to  what  appears  to  be  ex- 
traordinary or  exceptional  in  it.  Thunders,  tem- 
pests, earthquakes,  eclipses,  famines,  pestilences,  are 
thought  to  betray  a  divine  presence.  Or,  in  human 
affairs,  sudden  accidents,  unexpected  deliverances, 
strange  coincidences.  God  is  a  God  of  occasional  in- 
terference, not  of  constant  regulation  and  animation. 
Not  all  our  daily  affairs  and  the  regular  processes  of 
creation  are  subject  to  his  watchfulness,  and  charged 
with  his  indwelling  spirit ;  but  nature  is  liable  to 
arbitrary  visitations  from  without.  The  religious 
sentiment  feeds  on  the  marvellous.  There  is  a  piety 
of  surprises  and  alarms, — intermittent,  spasmodic. 
God  is  not  in  the  order  of  nature,  its  laws,  its  silent, 
beneficent  growths  and  noiseless  motions,  but  in  its 
loud  jars  and  grotesque  anomalies.     You  will  hear 


A  FOCUS  OF  CONVERGING  LIGHTS.      25 

much  there  of  special  providence :  it  is  not  ^Provi- 
dence at  all,  but  intrusion,  improvisation,  perturba- 
tion. Of  course  this  willjbe  a  God  of  violence  and  of 
terror.  And  the  name  of  this  first  view  will  be  Super- 
stition.   The  supernatural  is,  then,  strange,  frightful. 

"  The  second  is  exactly  opposite  to  this.  It  is 
where  the  attention  is  turned  wholly  to  the  law-side 
of  nature,  and  does  not  see  that  there  is  a  personal 
will  acting  freely  anywhere  within  nature  or  about 
it.  It  is  so  bent  on  getting  rid  of  exceptions  that  it 
forgets  the  Maker.  It  mistakes  uniformity  for  self- 
acting  mechanics.  Virtually  it  denies  the  spiritual 
world,  with  all  its  nobler,  varied,  and  glorified  forms 
of  life.  There  are  men  so  absorbed  in  the  regular 
processes  of  the  universe  as  to  be  insensible  both  to 
its  Original  and  to  its  holy  object.  Prudence  is  sub- 
stituted for  piety.  The  nearest  approach  to  peni- 
tence is  regret  for  a  miscalculation.  Self-reliance  is 
put  for  devout  trust ;  a  little  knowledge,  which  van- 
ishes away,  for  .faith,  and  hope,  and  charity,  which 
abide.  The  future  is  all  dark,  without  promise  or 
resurrection.  The  name  of  this  is  skepticism.  The 
supernatural  is  denied. 

"  The  third,  which  is  unquestionably  a  great  ad- 
vance on  the  other  two,  is  where  God  is  believed  to  be 
over  both  the  natural  and  the  spiritual  world,  but  only 
in  the  spiritual.  These  two  worlds  are  driven  wide 
apart.  Thus  the  only  religious  purpose  answered  by 
nature  is  to  furnish  a  convenient  supply  of  figures  and 
illustrations  for  religious  discourse.  In  those  who 
have  a  lively  admiration  for  external  beauty  there  will 


26  DEUS-SEMPER. 

grow  up  a  sort  of  fanciful,  poetical,  sentimental  piety ; 
in  those  who  distrust  and  despise  the  material  world, 
asceticism.  Christianity  and  creation  are  sundered, 
though  God  joined  them  together.  It  is  a  kind  of 
half-belief.  The  supernatural  is  essentially  unreal ; 
and  the  evidence  of  miracle,  where  it  is  introduced 
into  theology,  has  a  materialistic  cast,  as  if  the  high 
and  self-attesting  truths  of  Christianity  and  the  soul 
were  actually  dependent  on  proofs  addressed  to  the 
senses. 

"  But  there  is  a  fourth  condition, — or  will  be  yet, — 
where  the  natural  and  the  spiritual  are  seen  and  felt  to 
be  farts  of  one  flan,  under  one  Creator.  The  laws  of 
the  one  are  recognized  to  be  exactly  harmonious,  nay, 
identical,  with  the  laws  of  the  other.  There  is  not 
only  a  resemblance,  but  a  correspondence  ;  the  things 
of  nature  being  found  to  be  the  things  of  the  spirit  of 
man,  good  and  evil ;  and  all  the  things  of  nature  hav- 
ing their  counterpart  in  the  spiritual  world,  whether 
life  or  death,  health  or  disease,  clouds  or  sunshine, 
serpents  or  doves.  Christ's  instructions  are  fall  of 
these  things ;  and  they  are  not  accidental  compari- 
sons, but  are  meant  to  bring  God's  works  together 
into  the  closest  unity.  So  says  the  Apostle  Paul  in 
a  passage  which  commentators  have  only  partially 
and  superficially  comprehended :  '  The  invisible 
things  of  Him,  from  the  creation  of  the  world,  are 
clearly  seen,  being  understood  by  the  things  that  are 
made.'  He  is  the  God  of  the  insect  as  much  as  of 
the  archangel.  In  the  original  design  of  the  Creative 
mind,  each  was  meant  for  the  other, — everything  in 


A    FOCUS    OF    CONVERGING    LIGHTS.  27 

nature,  great  or  small,  star  or  starfish,  to  meet  and 
answer  to  something  in  man.  Tliis  at  present  may  be 
Christian  mysticism.  But  it  will  be  Christian  faith. 
All  the  strong  tendencies  of  true  science,  as  well  as 
of  Revelation,  are  bearing  in  this  direction.  They 
tell  us  that  wThen  God  formed  the  lowest  living  crea- 
ture, already  man,  with  brain,  and  heart,  and  immor- 
tality, was  in  his  thought.  In  every  department  of 
knowledge  and  thought,  unity  is  the  reigning  idea. 
All  interdepend  ;  all  belong  to  each  other  ;  all  serve 
each  other.  And  this  is  the  Christian  doctrine. 
Eevelation  is  to  find  each  of  its  great  practical  truths 
confirmed  in  the  universe.  The  sovereignty  of  God ; 
his  personal  and  free  presence  to  every  part  and  par- 
ticle ;  the  disorder  of  sin  or  disobedience  to  law;  the 
remedy  for  that,  or  reconciliation ;  the  necessity  of 
a  second  or  spiritual  birth  to  restore  and  complete 
the  natural  man, — have  dim  types  in  nature.  And, 
above  all, — what  now  concerns  us  most, — there  is 
hinted  the  reality  of  a  revelation  of  what  is  unseen 
and  eternal,  through  appropriate  and  preadapted 
forms  that  are  seen  and  temporal,  in  connection  with 
the  ministry  of  the  Son  of  God  and  Son  of  Man,  as  a 
mediator  belonging  both  to  earth  and  heaven,  or 
rather,  as  having  both  these  belonging  to  him.  In 
this  view,  the  Christian  miracles  become  not  only 
credible,  but  what  we  should  have  a  right  to  expect ; 
such  breakings  through  of  the  spiritual  upon  the  or- 
dinary wTorld  as  a  mediator's  ministry  would  proba- 
bly bring  with  it,  and  the  only  rational  explanation 
of  the  beginnings  of  Christian  history. 


28  DEUS-SEMPER. 

"  As  to  this  Revelation,  then,  the  first  of  these  four 
views  I  have  mentioned — superstition — is  ignorant 
of  it ;  the  second — skepticism — rejects  it ;  the  third 
misinterprets  it ;  the  fourth — faith — finds  it  full  of 
blessed  meaning,  and  brimming  at  every  point  with 
a  heavenly  inspiration." — F.  D.  Huntington,  Chris- 
tian Life,  pp.  188-192. 

Here  are  the  two  systems,  the  Physical  and  the 
Moral  (Religious)  in  open  and  hostile  antagonism,  or 
without  a  method  of  Conciliation.  The  former,  with 
a  Method  and  a  purpose  which  are  definite  in  them- 
selves ;  the  latter,  without  a  Method,  and  without  a 
definite  moral  purpose  by  which  it  can  conciliate  the 
former,  and  with  divergencies  of  processes,  which 
through  fifteen  centuries  has  filled  the  world  with 
the  noises  of  their  conflicts  and  the  desolations  of 
their  passions,  yet,  rising  generally  to  the  revivifica- 
tion of  a  higher  moral  life.  The  Papal  mind  is 
abandoning  the  Creed  of  Athanasius,  the  Protestant 
mind  is  affirming  the  Unity  of  God,  and  Science  is 
demonstrating  the  unity  of  Nature.  In  the  human 
organization  there  are  two  great  Nervous  Systems. 
The  one  has  its  seat  and  great  fountain-head  in  the 
Brain,  passes  down  through  the  neck  and  the  centre 
of  the  back-bone,  and  distributes  its  ramifications  in 
lessening  threads  (fascicles)  to  the  various  parts  of  the 
system,  in  due  proportion  to  the  functions  to  be  per- 
formed, and  the  offices  to  be  discharged,  in  receiving 
direction  from  and  giving  information  to  the  august 
and  ruling  Power  in  the  Brain.  In  the  Brain  is  the 
source  of  thought  and  determinate  Action, — as  it  is 


A    FOCUS    OF    CONVERGING    LIGHTS.  29 

also  the  pivot  of  reflex  action  in  sudden  surprises  and 
emotions.  It  is  called  the  Cerebro-Spinal  System. 
The  other  is  called  the  Great  Sympathetic.  It  is  in- 
timately connected  with  the  heart  and  stomach,  and 
in  one  connected  system  is  traced  in  its  own  depend- 
ent connections  throughout  to  the  temples  and  to  the 
feet.  It  is  essential  to  the  life  of  the  Visceral  System. 
Yet  both  interlock  at  important  points  in  the  visceral 
organization,  interlace  at  many  points,  and  both  are 
essential  to  the  completeness  of  the  whole.  But  the 
Brain,  the  seat  of  Thought,  is  the  seat  of  self-con- 
scious empiry.     Yet  the  All  is  but  One. 

Herein  the  highest  forms  of  thought  of  the  Span- 
ish, Italian,  French,  German,  English,  and  American 
minds  are  represented.  Here  the  Papal,  Presbyte- 
rian, Episcopal,  and  Scientific  minds,  representative 
of  the  struggle  of  the  general  mind  of  mankind,  are 
on  either  side,  converging  to  an  ultimate,  a  final  end 
of  thought.  Each  side  is  on  the  brink  of  its  own 
abyss,  in  the  conclusion  of  its  own  method  and  pro- 
cesses. If  Science  has  no  method. and  corresponding 
process  for  passing  the  abyss  to  a  Personal  God,  then 
morality  is  only  a  Prudence,  the  human  sympathies 
only  incumbrances  to  be  shuifled  off  as  annoyances, 
or  they  are  but  the  measure  of  conveniences  by  which 
we  may  get  so  much  enjoyment  for  such  equivalents 
as  we  may  afford  to  give.  If  Religion,  if  the  true 
Morality  in  God,  cannot  furnish  a  transit — a  Media- 
tion between  Mind  and  Matter,  the  eternal  Neces- 
sity of  Cause  and  Effect  in  the  dry,  hard  Analysis 

3* 


30  DEUS -SEMPER. 

and  Deduction  of  the  Physicist,  is  the  Law  of  the 
universe.     Is  the  gulf  impassable  ? 


GOD  AND  SCIENCE.* 
Matter  is  not  Eternal. 

Rufus— Glaucus — Cerinus. 

Rufus.  You  say,  God  made  all  things ;  and  I  say, 
Nature  made  all  things. 

Cerinus.  Well,  that  is  squarely  put.  Then  Nature 
is  your  Beginning,  your  Synthesis,  your  Eternal  Ne- 
cessity for  all  things,  by  which  and  from  which  all 
things  that  have  been,  have  been,  by  which  all  things 
that  are,  so  are,  by  which  all  things  that  will  be, 
will  be,  in  a  purely  necessitated  chain  of  cause  and 
effect. 

Rufus.  Yes,  certainly  so. 

*  It  may  be  that  the  argument  attributed  to  the  Scientist  may 
not  be  found  in  that  identical  form  in  any  of  their  works.  This 
may  arise  from  two  causes  :  a.  They  have  not  ventured  to  be  logi- 
cal; or  b.  They  are  not  logical.  In  a  Law  of  Physical  Forces 
they  must  find  all  phenomena  of  every  kind  as  the  resultants  of 
these,  their  Force.  They  cannot  move  in  their  Science  of  Force 
without  Repulsion,  Attraction,  and  Polarity,  as  three  separate 
forces,  or  as  modifications  of  one  prime  force,  and  from  these  or  this 
they  must  deduce  all  phenomena,  physical,  intellectual,  and  moral, 
by  a  process  of  simple  Development,  or  they  must  induct  the  Pri- 
mal Causation,  in  a  determinate  Source  of  Cause,  as  Self-Cause, — 
and  this  is  God. 


GOD    AND    SCIENCE.  31 

Cerinus.  Now,  as  your  Nature  is  your  all-compre- 
hending Synthesis,  and,  as  such,  includes  all  the  ele- 
ments and  operations  of  nature  and  life,  give  me  in 
your  clearest,  briefest  manner  possible,  so  that  there 
shall  be  no  misunderstanding  of  terms,  no  waste  of 
time  or  thought  on  empty  phrases,  your  Analysis  of 
this  universal  sjmthesis,  this  elemental  Nature.  It 
is  by  preparative  Analysis  only  that  we  can  verify 
and  prove  any  synthesis,  anything  composed  of  ele- 
ments, or  manifesting  qualities  in  Physics  or  Meta- 
physics, including  Theology,  for  that  is  or  ought  to 
be  the  highest  formula  or  system  of  the  Life  which 
is  in  the  Whole  (to  Ilav,  the  All).  In  a  true  analysis 
of  Physics,  or  as  you  call  it,  Nature,  there  can  be 
nothing  contradictory,  in  positive  contradiction  of  a 
true  system  of  Theology.  In  other  words,  there  is  a 
fundamental  agreement  between  the  System  of  Na- 
ture and  the  system  of  final  and  absolute  Truth  in 
God.  So  that  to  get  the  true  system  of  the  whole, 
there  are  two  lines  of  thought  and  investigation  to 
be  pursued,  and,  if  possible,  to  be  harmonized. 

Rvfus.  "We  do  not  differ  in  our  processes  then. 
It  is  the  ultimate  law  of  all  human  knowledge^  distin- 
guished from  blind,  unreasoning,  unanalyzing  Faith 
or  Credulity.  We  both  want  reasons  for  that  which 
you  call  Faith  in  you,  but  which  I  call  Belief  in  my- 
self, as  founded  on  precise  knowledge  and  reason. 
Pardon  the  allusion,  but  indignant  scorn  will  rise  to 
the  lips  at  the  evidences  of  so  much  passion  and 
fanaticized  feeling  in  that  portion  of  human  life 
whence  originates  that  terrible  scourge  of  the  centu- 


32  DEUS -SEMPER. 

ries  called  the  Odium  Theologicum  or  Christian  Ha- 
tred. 

Cerinus.  The  pardon  is  with  yourself.  Correct  that 
in  yourself  which  you  condemn  in  others,  and  your 
pardon  is  complete  ;  you  have  then  taken  the  poison 
out  of  your  own  sting.  The  descendant  of  one  who, 
within  the  bounds  of  family  tradition,  perished  in  a 
slow  fire  for  his  Faith,  it  may  have  been  without 
reason,  or  for  his  Belief,  it  may  have  been  with  rea- 
son, cannot  but  wish  that  all  these  important  ques- 
tions should  be  discussed  without  indignant  scorn 
on  the  one  side  or  theologic  malevolence  on  the  other. 
Yet  we  may  have  occasion  to  refer  to  them  hereafter ; 
if  so,  let  it  be  in  the  same  light  in  which  we  would 
consider  these  facts  of  human  nature  as  any  facts  of 
physical  nature,  for  they  are  dreadful  facts  of  history, 
which,  too  unfortunately,  repeat  themselves.  The 
Evangelist  of  Reason  should  not  exhibit  the  passion 
of  the  fanatic  ;  the  Evangelist  of  Charity  should  re- 
member the  lesson  of  history,  that  what  men  call  the 
love  for  God  and  his  Christ  has  filled  the  earth  with 
unutterable  sorrows. 

Rufus.  Thrice  a  pardon.  Thus  prepared,  we  stand 
upon  the  ground  of  mutual  charities,  looking  alone 
to  the  general  end  of  our  own  true  welfare,  and  that 
of  our  common  humanity.  We  have  agreed  as  to 
the  starting-points  and  the  process.  The  first  is  the 
synthesis,  your  God  and  my  Nature,  and  the  process 
is  Analysis.  Now  for  the  analysis.  All  sciences 
are  resolving  into  Chemistry  as  the  final  science,  or 
if  not,  it  is,  in  miny  ways,  essential  to  them  all.     The 


GOD    AND    SCIENCE.  33 

solar  beams  are  analyzed,  and  by  the  "  Spectrum  An- 
alysis," we  are  now  telling  the  kinds  of  earths  and 
metals  in  the  sun,  stars,  and  planets,  and,  probably, 
that  many  of  the  nebute  are  but  star-dust  forming 
into  systems  of  wTorlds.  Ann.  Sci.  Dis.,  1865,  pp. 
251-267,  203-208.  The  heavens  and  the  earth  are 
being  analyzed.  Their  elements  and  their  combina- 
tions are  measurably,  if  not  fully  brought  within 
the  reach  of  science. 

Cerinus.  Very  well,  and  so  they  are ;  «we  cannot 
deny  that,  and  have  no  wish  to  do  so.  These  ana- 
lyzations  are  adding  largely  to  the  bounds  of  knowl- 
edge, and  the  progress  and  comfort  of  mankind.  And 
without  the  means  of  solid  substantial  comfort,  de- 
rived from  the  uses  of  Nature,  there  can  be  but  little 
or  no  moral  progress  for  the  people  in  general. 

Hufus.  I  thank  you  for  the  compliment  to  Science, 
and  claim  the  benefit  of  the  concession.  So  far, 
Chemistry  has  analyzed  nature  as  it  is  at  work  on 
this  earth ;  that  is,  it  has  taken  off  the  outer  forms 
of  all  things,  and  distinctly  tells  you  wrhat  are  the 
elements  of  which  all  these  various  things  are  com- 
posed, all  which  we  see,  or  hear,  taste,  touch,  or  feel, 
or  relish  with  our  appetites,  or  reject,  or  seek  for  our 
various  gratifications,  or  test  as  medical  reagents  on 
our  bodies,  or  which  exercise  a  stimulant  or  sedative 
agency  on  our  bodily  organization,  and  especially  on 
that  part  of  it  called  the  Mind,  and  they  are  found 
to  consist  of  sixty-four  simple  chemic  elements,  and 
so  far,  of  these  only.  Of  these,  tw^enty-eight  are 
scarce,  so  very  scarce,  that  they  are  only  traceable  in 


34  DEUS-SEMPER. 

some  of  these  various  and  multiplied  economies  of 
Nature.  This  leaves  then,  substantially,  only  thirty- 
six  chemic  elements,  from  which  all  these  facts  and 
operations  of  nature  in  us  and  around  us  proceed  and 
are  fashioned  forth. 

Cerinus.  Well,  that  does  seem,  in  some  sort,  to  be 
the  result  of  the  crucible,  of  medical  therapeutics, 
and  of  the  observations  of  the  most  learned  Scientists 
of  the  times.     But  is  this  the  end  of  your  argument  ? 

Rufus.  By  no  means.  In  all  the  tests  of  Chemis- 
try, including  the  observations  in  Mineralogy,  Metal- 
lurgy, Astronomy,  Botany,  and  even  Physiology,  and 
Medicine,  with  its  diffusive  stimulants,  its  laxatives, 
its  astringent  tonics,  and  its  nutritive  substances, 
acquired  from  these  very  chemic  elements,  we  con- 
stantly find  three  fundamental  forms  of  Force.  All 
nature  is  derived  from  these  chemic  elements,  and 
what  is  fundamentally  in  them  must  be  in  all  nature 
and  in  its  operations. 

Cerinus.  This  is  your  Synthesis, — your  Nature. 
Pray,  what  do  you  call  these  wonderful  forms  of 
Force  or  agencies  of  Nature,  or,  as  we  have  reached 
the  last  point  of  ultimate  analysis,  we  might  with- ' 
out  offence  borrow  from  the  ancient  mythology,  and 
smile  at  the  term,  and  ask,  what  are  these  powers  of 
the  Goddess  of  Nature? 

JRufus.  Agencies  of  Nature.  That  is  the  proper 
expression.  These  agencies  of  Nature  are  Repulsion, 
Attraction,  and  Polarity. 

Cerinus.  And  these  in  combination,  or,  if  I  may 
suggest  a  word,  in  co-ordination,  constitute  the  crea- 


GOD     AND     SCIENCE.  35 

five,  or  rather,  in  your  Science  of  the  Universe,  the 
formative  or  form-giving  Nature,  the  Goddess  who 
presided  over  the  mysteries  of  the  Beginning. 

Rufus.  Certainly  so ;  but  drop  all  allusions  to  Per- 
sonality. Personality  belongs  to  the  age  of  Mythes, 
from  whatever  ancient  and  rude  forms  of  thought  or 
undeveloped  culture  they  may  come.  Personality  as 
applied  in  form  to  nature  or  her  operations,  has  no 
place  in  the  lexicography  of  science.  The  forms  of 
Force  or  these  Forces  are  present  in  all  the  operations 
of  nature,  inclusive  of  organic  life.  See  here.  I  re- 
peat for  your  inspection  the  simple  experiment  from 
the  science  of  electricity,  one  of  the  constant  and 
most  delicate,  as  also  the  most  powerful  agents  in 
the  hands  of  the  chemist,  in  its  three  forms  of  Mag- 
netism, and  Static  and  Dynamic  Electricity.  Here  is 
a  horseshoe  magnet ;  I  place  on  it  a  sheet  of  paper ; 
I  scatter  fine  iron-filings  or  magnetic  sand  on  it ;  as 
they  touch  the  paper,  each  particle  assumes  a  certain 
position,  marking  the  exact  place  of  the  magnetic 
poles  and  of  the  neutral  line  between  the  two  poles ; 
see,  they  are  arranged  over  the  paper  in  beautiful 
curved  lines  of  order.  They  are  the  same  kinds  of 
atoms,  that  is,  they  are  of  identical  substance,  but 
they  form  in  these  symmetrical  lines  of  curve  from 
the  centre  towards  each  end  of  the  magnet.  This 
movement  from  the  centre  to  the  ends  probably 
formed  the  earliest  and  lowest  notion  of  the  Polar 
Power.  There  is  the  repulsion,  which  keeps  them 
apart  and  helps  to  reduce  them  to  lines ;  there  is  the 
attraction,  which  draws  in  lines  to  either  end ;  and 


36  DEUS-SEMPER. 

there  is  the  Polarity,  in  its  double  aspect  of  Force,  in 
both  ends,  which  forms  these  lines  into  curves  of 
order,  and  with  a  general  harmony  in  that  order.  If 
we  adopt  the  opinion  that  magnetic  or  electrical 
forces  are  only  attraction  and  repulsion,  or  modifi- 
cations of  either  the  one  or  the  other,  then  there  is 
no  law  or  force  for  the  curves  which  constantly  ap- 
pear, and  which  are  distributed  in  all  the  forms  of 
nature. 

Cerinus.  The  experiment  seems  complete.  The 
powers  may  be  admitted  to  be  there.  (Youman's 
Chem.,  pp.  Vo4:-5 ;  Morton  &  Leeds'  Chern.,  10, 15, 16.) 
Yet,  possibly,  they  are  not  acting  in  the  precise  man- 
ner of  your  theory,  for  as  you  cannot  actually  see 
the  powers  or  forms  of  force  in  their  positive  currents 
of  moving  agency,  this  one  so  attracting,  and  that 
one  so  repelling,  and  one  polarizing,  they  may  not 
act  precisely  according  to  your  opinion, — but  the 
powers  may  be  there.  I  must  admit  certain  powers, 
forces  there,  for  I  cannot  see,  nor  in  any  way  con- 
ceive how  my  God  any  less  than  your  Nature,  can 
work  in  any  how,  in  some  certain  and  definite  how 
without  Force,  or,  it  may  be,  without  these  forces,  in 
the  movements  of  this  world.  But  I  see  in  the  ex- 
periments,— in  all  these  experiments,  as  I  see  frequent- 
ly in  nature,  these  atoms  lying  loose  and  in  confu- 
sion, and  if  not  moved  into  order  by  some  outward 
or  extraneous  cause  or  combination  of  causative 
forces,  they  would  so  lie  through  eternity. 

Rufus.  Certainly,  for  I  cannot  see  how  Nature  can 
work  without  Cause.     She  is  the  great  reservoir  of 


GOD    AND    SCIENCE.  37 

Causes.     If  your  God  works  with  cause,  then  is  he 
but  Cause, — and — the  argument  is  closed. 

Cerinus.  We  are  now  dealing  with  your  Forces  of 
Nature.  Let  us  close  this  line  of  discussion  before 
we  touch  the  higher  and  more  solemn  form  of  argu- 
ment, for  if  we  do,  but  in  imagination,  approach  a 
Personal  Presence  above  humanity,  if  bold,  let  us  be  * 
reverent.  But  there  is  cause  in  these  atoms,  in  virtue 
of  which  these  atoms  are,  which  so  makes  or  pro- 
duces and  preserves  them  as  atoms,  as  lime,  silex,  car- 
bon, &c,  and  these  are  causes  of  one  kind  in  differ- 
ences of  degrees,  or  different  kinds  of  forces, — for 
they  contain  correlations,  by  which  they  act  and  react, 
unite  and  separate,  each  in  its  kind  and  with  each 
other,  in  so  many  forms  in  the  economies  of  nature  ; 
and  there  are  other  causes,  of  different  kind  or  in 
degrees  of  Differentiation,  as  in  the  applied  magnet- 
ism, as  in  the  constant  economies  of  the  world,  which 
so  moves  and  arranges  these  atoms,  and  which  else 
as  atoms  might  lie  undisturbed  as  the  sands  of  Sa- 
hara, and  the  world  be  an  eternal  desert, — certainly 
so  in  the  absence  of  all  extraneous  cause — extraneous 
to  them. 

Rufus.  It  is  a  difference,  or  to  use  your  term,  a  dif- 
ferentiation of  the  same  Forces.  For,  to  go  one  step 
back,  and  it  is  the  last  step ;  each  of  these  atoms, 
however  small  you  may  reduce  them  in  fact,  or  by 
any  mental  process,  even  so  small  that  many  thou- 
sands, perhaps  millions  of  them,  may  combine  in 
beautiful  and  symmetrical  order  to  construct  one  of 
those  minute  shells  filled  with  animal  life,  in  a  per- 

4 


38  DEUS-SEMPER. 

feet  organization  of  life,  so  small  that  many  millions 
(41,000,000  of  G-alionella  distans  in  one  cubic  inch  of 
Bilin  slate;  1,750,000,000  of  Galionella  ferruginea  in 
same  volume.  Humb.,  Cosmos,  30 ;  1  Id.,  150,  255,  262, 
342),  as  shown  by  Ehrenberg's  microscope,  can  exist 
in  one  square  inch, — each  of  these  atoms  is  a  combi- 
nation or  complexure  of  forces.  The  chemic  com- 
binations show  with  satisfactory  conclusiveness  that 
each  of  these  infinitesimal  atoms,  which  constitute 
the  shell  and  fleshy  portions  of  these  minute  animals, 
are  combinations  of  Forces.  Chemistry  instructs  us 
that,  "  the  laws  of  crystallization  show  that  the  mole- 
cules (or  ultimate  particles  of  matter)  have  polarity. 
That  these  molecules  have  imaginary  axes  passing 
through  them,  whose  terminations  or  poles  are  the 
centre  of  attractions  .  .  .  and  the  three  axes  are  the 
fundamental  axes  or  diameters  of  these  particles." 
"  We  thus  see  that  atoms  or  molecules  are,  as  above 
remarked,  only  the  centres  of  several  forces,  whose 
aggregate  results  we  call  matter."  Sillim.,  Chem., 
§  218  and  n.  That  is,  these  axes  are  the  lines  of 
diameter  in  which  these  forces  act  to  produce  the 
various  atoms  in  their  kinds  and  their  combinations, 
in  various  settled  forms  in  Chemistry,  Mineralogy, 
and  to  adapt  them  to  the  general  economies  of  nature. 
To  repeat,  what  are  found  as  universal  causes  in  all 
nature  must  be  found  as  intrinsic  in  the  atoms 
which  compose  all  nature.  In  other  words,  analysis 
can  only  find  in  the  composite,  the  elements  which 
compose  it.  We  are  now  standing  on  the  founda- 
tions of  Nature. 


GOD     AND    SCIENCE.  39 

Ceriniis.  How  simple  and  how  severe  is  its  order 
and  beauty !  This  may  be  called  the  harmony  of 
nature,  which  reduced  order  out  of  that  primeval 
chaos,  which  geology  no  less  positively  demonstrates 
than  Scripture  affirms,  and  which  crosses,  in  ascend- 
ing forms  of  order,  the  breaks,  convulsions,  and  dislo- 
cations, so  visible  and  constant,  from  the  first  geologic 
dawn  to  this  time,  and  covers  the  ruins  of  the  earth- 
quake and  the  ashes  of  the  volcano  with  manifold 
forms  of  life. 

JRufus.  Surely  so ;  and  these  prime  laws  of  Nature, 
now  seen  as  Positive  Force  or  Forces,  intervene  to 
restore  order. 

Ceriniis.  I  recognize  the  distinction  between  Laws 
and  positive  Forces,  and  admit  the  justice  of  the 
general  criticism  which  applies  to  all  that  popular 
and  theological  phraseology  which  speaks  of  laws 
governing  inanimate  nature,  which,  as  inanimate, 
can  only  be  moved  and  kept  in  movement  by  positive 
force.  Law,  as  a  rule  of  conduct  for  a  self-conscious 
and  elective  agent,  choosing  between  indulgence  and 
penalty  (say  in  any  vicious  habit),  is  something  other 
and  different  from  the  positive  force  which  constantly 
causes  water  to  seek  its  level,  or  any  other  uniform 
causation  in  nature.  In  the  one  instance  it  is  posi- 
tive cause  and  effect ;  in  the  other,  it  is  a  simple 
intellectual  formula,  in  many  of  its  instances  em- 
bodying a  moral  motive,  saying  to  the  self-conscious, 
elective  agent,  take  this  course,  or  do  this  thing,  and 
such  will  be  the  result,  or  take  that  other  course,  or 
do  that  other  thing,  and  such,  and  other  will  be  the 


40  DEUS-SEMPER. 

different  result,  and  in  both  cases  involving  the  well- 
being  of  the  choosing  agent,  and  almost  uniformly, 
even  in  the  use  of  physical  causes,  affecting  his 
intellectual  and  moral  life.  And  he  has  the  power 
of  choice,  for  he  does  learn  some  things  by  experi- 
ence. 

Bufus.  Truly  I  intended  no  such  nice  distinction, 
nor  any  extreme  criticism.  I  am  not  after  words, 
words,  but  facts,  forces,  the  Force  of  the  Universe. 

Cerinus.  I  cannot  very  well  see  how  you  can  repre- 
sent, and  so  present  to  the  mind  of  another  a  clear 
view  of  any  fact,  call  it  thing,  process,  operation,  or  • 
operation  done  and  ended,  without  precise  and  ap- 
propriate language.  Beside,  the  facts  and  operations 
of  nature  are  so  various,  and  run  into  and  blend  with 
one  another,  that  the  language  which  would  faith- 
fully represent  them  all,  would  have  the  adornments 
of  all  the  graceful  esthetics,  the  precision  of  the 
movements  of  the  artisan,  the  nice  but  necessary 
intricacy  of  the  laboratory,  the  definite  varieties  of 
all  the  sciences,  and  yet  would  pour  over  all,  the 
dignity  of  manhood,  ever  as  he  could  grasp  that  Wis- 
dom  which  bespeaks  the  glory  of  the  heavens  and 
the  grandeur  of  the  universe.  At  least,  in  a  Science 
of  the  Universe,  where  we  are  in  search  of  its  Prime 
Cause,  which  moves  the  orders  of  nature  forward  to 
higher  order,  the  language  should  be  definite  enough 
to  say  whether  Repulsion,  Attraction,  and  Polarity 
are  three  persistent  forces,  or  but  modifications  of  one 
mother  Force,  as  we  have  so  frequently  heard  her 
called  in  literature  and  philosophy,  Dame  Nature. 


GOD     AND     SCIENCE.  41 

JRufus.  Truly,  you  have  a  precious  gift  of  language, 
and  a  most  ingenious  way  of  putting  cunning  phrases. 

Cerinus.  Say,  rather,  ingenuous  way  of  seeking 
Truth  and  disentangling  it  from  generalities,  which 
would  cover  up  the  origin  of  all  things  in  the  vague 
use  of  the  sacred  word  God,  or  in  the  equally  vague 
and  unprofitable  use  of  the  term  Force,  which  when 
once  admitted  without  its  proper  analyzation,  plays 
queer  gambols  with  the  fancy,  and  strangely  misleads 
the  Understanding,  even  in  the  present  proud  posi- 
tion of  Science,  as  in  the  superstitions  of  the  Past. 
As  a  vague  generality,  all  the  phenomena  of  nature 
and  life  are  explained  by  saying  of  this  physical  fact, 
this  mental  operation,  this  moral  feeling,  It  is  a  mod- 
ification of  Force ! 

Hii/us.  What  say  you,  then,  to  the  Principle  of 
Homogeneity  ? 

Cerinus.  I  do  not  know  that  I  have  much  objection 
to  either  of  the  terms.  That  will  depend  very  much 
on  the  manner  in  which  they  are  used.  For  instance, 
"principle"  {apyjt,  principium),  has  been  used  as  a 
verbal  sign,  a  word  to  stand  for  some  more  or  less 
vague  assumed  something,  or  as  some  well-known 
thing  which  was  asserted  to  be  the  Beginning  and 
the  foundation  of  all  things.  Thales  asserted  this 
for  "  water,"  Anaximander  for  "  dry  and  moist," 
Anaximenes  for  "  air,"  Pythagoras  for  "  numbers," 
Xenophanes  for  " One  and  All,"  Heraclitus  the  "flow- 
ing and  becoming,"  Empedocles  for  "four  eternal 
original  materials,"  etc.,  etc.,  and  the  Scientists  for 
their  nude  Force,  which  you  say  is  Homogeneity. 

4* 


42  DEUS-SEMPER. 

Hufus.  I  have  not  said.  I  only  say,  what  Science 
has  definitively  determined,  and  she  has  not  yet  said. 
But  what  do  you  say  to  the  Principle,  define  it  as 
you  please? 

Cerinus.  Nay,  nay,  you  ask  me  in  virtue  of  some 
power,  or  some  supposed  power  which  I  may  possess, 
to  precede,  to  transcend  your  mere  manipulation  of 
your  Forces,  and  give  you  a  Law — a  principle  for 
these  Forces!  I  have  a  faith;  it  was  the  faith  of  my 
father  and  mother,  of  my  ancestors,  of  mankind  in 
general,  though  in  many  and  beclouded  forms  it  may 
be  or  may  have  been.  It  is  a  Faith  which,  in  many 
ways  and  by  the  convergence  of  many  modes  of 
Thought  and  Feeling,  ripens  into  a  belief 'in  a  Personal 
God  ;  and  this,  somehow,  in  the  course  of  nature  and 
the  progress  of  culture,  ripens  into  that  form  of  per- 
sonal character  in  man  also  called  Principle.  It  is 
an  element  of  Moral  Vitality,  shaping  the  life  of  the 
possessor  and  influencing  others,  when  left  free  from 
the  deranging  passions  of  civil  and  religious  commo- 
tions. I  have  the  very  highest  regard  for  that  word. 
"When  you  shall  go  down  to  the  ultimate  principles 
of  Nature,  and  show  me  what  lies  at  the  foundation, 
and  move  or  moves  all  things,  I  will  stand  uncovered 
in  the  presence  of  the  Mighty  Truth.  When  I  can 
go  up  in  this  old  faith  of  my  martyr  ancestor,  and  of 
my  own  soul,  to  the  Solemn  Presence,  and  find  the 
steadfastness  of  an  eternal  principle  of  Truth  and 
Love,  the  contemplation  of  which  begets  and  nour- 
ishes somewhat  of  a  kindred  principle  in  my  own  na- 
ture, and  so  acts  on  a  lower  nature,  and  I  look  around 


GOD    AND    SCIENCE.  43 

and  compare  the  general  aspect  of  humanity  at  this 
time  with  any  antecedent  period  of  its  history,  and 
trace  these  better  conditions  to  those  methods  which 
lie  outside  of  the  analyzations  of  Chemistry,  or  any 
of  the  processes  of  any  and  all  of  the  Physical  Sciences, 
yet  admitting  the  humanizing  influences  of  their  cul- 
ture on  the  welfare  of  man,  you  must  pardon  me  for 
saying,  if  you  wish  to  substitute  your  Principle  of 
Homogeneity,  of  Positive  Force,  for  my  principle  of  a 
Living  God,  you  must  do  so  by  a  rigid  analysis  of 
Nature  or  of  Reason,  and  of  both.  That  is  your  posi- 
tion. You  claim  to  reform  the  world  by  Positive 
Science,  which  gives,  can  but  give  in  its  method  and 
process,  positive  knowledge  of  the  positive  physical 
facts  of  nature  and  life.  It  omits  the  aspiration  of 
man,  and  the  moral  coherences  of  society. 

Hufus.  But  notwithstanding  your  personal  convic- 
tions of  this  Personal  God,  the  world  is  very  full  of 
crime  and  folly.  When  men  shall  come  to  understand 
Nature,  and  see  that  all  is  Cause  and  Effect,  and  that 
when  nature  is  subdued  to  the  uses  of  man,  then  there 
will  be  Peace  on  Earth  and  Good-wrill  to  Man. 

Cerinus.  It  must  be,  it  should  be  readily  and 
frankly  admitted  that  the  study  of  nature  in  all  her 
departments,  when  pursued  for  the  welfare  of  the 
race,  and  more  so  when  the  results  are  so  applied, 
have  and  will  ever  have  a  humanizing  effect  on  the 
student  of  Nature  and  Life,  and  on  all  who  follow  in 
his  pathway,  making  the  application  of  his  results. 
As  so  I  see  the  principle  in  the  life  of  such  a  student, 
but  I  see  his  great  thoughts  only  as  Norms,  which 


44  DEUS-SEMPER. 

successive  laborers  must  and  will  take  up,  and  work 
into  actual  forms  of  conduct,  or  instrumentalities,  or 
means  of  use. 

Hufus.  Norms !  norms !     More  new  words.     I  do 
not  apprehend  its  meaning,  nor  the  use  you  intend. 

Cerinus.  Then  you  have  not  read  that  delicious  pas- 
sage in  the  Dies  Boreales,  where  the  good  Kit  North 
says,  "The  highest  Norms  of  Thought — sublime, 
beautiful,  solemn — withal  the  sense  of  Aspiration — 
possibly  of  Inspiration."*  Nay,  you  have  not  even 
looked  into  Worcester's  nor  Webster's  dictionaries, 
to  find  that  in  all  true  life,  Thought  precedes  action 
and  practical  work,  and  that  in  all  regulated  life  there 
is  a  norm,  a  law,  a  rule  of  life  for  its  practical  use 
and  adaptation  in  life.  Norms  of  Thought.  Ponder 
well  the  meaning  of  this  rich  thinker,  of  all  thinkers. 
We  have  the  power  which  thinks.  We  think.  As 
we  think,  thought  takes  Form — forms,  how  vast, 
how  manifold.  We  form  them  into  their  definite 
shapes,  and  give  them  coherence  in  pictures  of  the 
mind,  and  in  expressive  forms  of  language  in  systems 
of  thought.  The  sculptor,  the  inventor,  the  formers 
of  all  the  material  forms  of  use  and  beauty, — the 
writer  of  poesy,  of  literature,  of  philosophy,  of  Re- 

*  Norma.  A  rule,  form,  prescription,  model,  pattern,  law, 
Tvupifcv,  noscito,  agnosco,  cognosco,  exploro;  notum  facio,  indico 
in  memoriam  revoco ;  Yvoa>,  nosco  ;  Tva/un,  mens,  sententia,  volun- 
tas ;  consilium.  Sanscrit,  jna  ;  jna,  to  know.  So  the  earliest  forms 
of  language,  running  down  into  the  primitive  Sanscrit  root,  pre- 
serve the  meaning  of  the  word  through  all  changes,  and  show  its 
rise  in  the  very  element  of  cognition  in  the  mind. 


GOD     AND    SCIENCE.  45 

ligion.  They  are  now  in  the  clear  definite  forms  of 
pictures  in  thought, — call  this  what  we  may.  They, 
are  positive  facts  in  the  self-consciousness.  You  can 
pass  them  by — and  they  will  still  remain  within — so 
that  you  can  come  back  and  recall  them, — retouch 
them  and  bring  them  out  to  fuller  form  and  picture, 
and  mould  them  into  coherent  system.  There  they 
are  ;  and  there  are  your  own  self-conscious  powers, 
in  them  and  over  them.  You  can  select  your  time, 
place,  means,  yea,  and  motive,  in  many  ways  depend- 
ent on  your  self-election  of  these  times,  places,  and 
means,  and  your  personal  motive  for  bringing  them 
forth  and  placing  them  over,  objectively,  from  yourself 
in  nature  and  in  life.  Now  they  are  over  in  nature  and 
life,  and  they  have  become  the  property  of  others  for 
their  uses,  misuses,  and  abuses,  dependent  on  their 
election  of  purpose,  of  motive,  of  time,  place,  and  other 
means,  for  their  uses  or  abuses.  So  far  as  you  are  con- 
cerned they  are  actualized,  set  over  in  nature  and  life 
from  you,  whether  by  tongue,  hand,  pen,  graver,  chisel, 
or  other  means  of  embodying  them  into  visible  or 
tangible  existence.  There  is  then  a  positive  poiuer  in 
thought  to  form  and  fashion  pictures,  images  in  the 
Mind,  and  give  them  a  clear  definite  power  or  stabil- 
ity of  permanence.  A  creative  beginning  from  your 
own  normal  power ! — and  you  normalate  these, — that 
is,  you  impress  upon  them  the  powers  of  your  mind, 
your  thought ;  nay  more,  your  love  of  a  good  or  your 
love  of  a  bad,  to  be  accomplished  as  they  so  take 
their  outward  form  and  life  from  you  in  works  of 
art,  literature,  science,  philosophy, — your  religion. 


4:6  DEUS-SEMPER. 

So  formed,  they  become  not  only  a  part  of  your  own 
actual  life,  but  of  the  condition  of  nature  around  you, 
and  in  the  lives  of  others.  As  you  so  actualize  them 
in  their  respective  and  significant  symbols  of  words, 
or  deeds,  or  material  forms,  they  represent  these  Norms 
of  Thought,  now  become  the  actualizations  of  your 
self-conscious  Self,  yet  with  the  co-action  of  your 
other  Powers  than  that  of  Thinking,  and  which  were 
thus  necessary,  in  this  determinate  mode,  means  time, 
place,  and  end  of  action,  to  set  them  over  in  objective 
life.  In  the  Thought,  in  the  End  to  be  attained 
which  is  your  motive-love,  good  or  bad,  foolish  or 
wisely  considered,  and  your  Power  of  outward  doing, 
actualizing  these  over  into  the  current  of  life  around 
you,  all  your  Powers  are  implicate,  for  folly  or  wis- 
dom, for  good  motive  or  bad  intention,  and  consum- 
mated in  the  Act,  the  Deed.  As  you  toil  for  the 
welfare  of  man  or  the  glory  of  God,  especially  for 
both  in  one  purpose  of  life,  which  embraces  all  the 
Powers,  there  is  a  sense  of  Aspiration — possibly  of 
Inspiration.  Even  the  desire  to  better  your  own 
condition  "  in  mind,  body,  or  estate,"  is  an  aspiration. 
The  element  of  Aspiration  is  there,  however  limited 
or  misdirected. 

Hufus.  The  flame  uprises,  the  tree  reaches  up  to 
light  and  air,  the  eagle  soars  and  gazes  on  the  sun, 
and  the  sun  sends  his  vivifying  and  life-sustaining 
beams  in  all  directions.  What  more  certain  than 
these  Laws  of  Nature  ?  You  would  call  them  empty 
Norms ;  give  a  name,  arid  say  you  have  gotten  a  Force. 
We  call  them  Positive  Forces ;  we  deal  with  them 


GOD    AND    SCIENCE.  47 

in  the  crucible,  the  spectroscope,  the  electric  bat- 
teries, and  we  have  the  great  volume  of  Science  show- 
ing the  diversity,  constancy,  and  uniformity  of  their 
action,  as  they  arise  up  out  of  the  great  principle  of 
Nature,  always  showing  but  a  modification  of  Force. 

Cerinus.  At  base,  it  is  homogeneousness  or  univer- 
sal sameness  of  your  one  Force  you  mean,  if  there  is 
any  explainable  thought  in  the  term.  Pray  show,  in 
some  definite  analysis,  how,  from  identical  force,  one 
Positive  Force,  a  universal  sameness,  you  get  your 
antagonizing  forces  of  Repulsion  and  Attraction,  and 
the  counterpoising,  balancing,  adjusting,  and  arrang- 
ing force  of  Polarity  in  the  infinitesimal  atoms.  In 
the  omnipresence  or  universality  of  one  homogeneous 
Force  (always  and  everywhere  alike),  at  least  at  and 
before  your  beginning,  how  get  the  segregation,  the 
separation  and  limitations  in  forms,  norms,  if  you 
please,  of  the  multiform  forms  and  qualities  of  nature 
and  life. 

JRufus.  The  question  suggests  its  own  answer. 
The  final  analysis  of  all  we  know  is  into  atoms.  In 
these  atoms,  as  in  all  nature,  the  three  forces  named 
are  found  as  the  Prime  Persistent  Forces  of  the  uni- 
verse. 

Cerinus.  But  in  or  over  all  nature  there  are  well- 
marked,  distinctive,  and  continuous  forms  of  life 
( vitality  V  in  the  vegetal  and  the  animal  kingdoms, 
and  in  the  latter  there  are  various  organs  of  instinct, 
and  accompanying  them  of  instincts  themselves,  all 
in  diversification  and  limitation,  and  all  in  dependent 
system. 


48  DEUS  -SEMPER. 

JRufus.  Such  is  our  observation  of  nature.  Your 
statement  is  a  question ;  how  account  for  these  ?  You 
would  say  that  Repulsion  would  always  repel,  and  it 
is  a  force  which  always  acts  in  straight  lines  from 
the  repelling  body ;  that  Attraction  always  attracts 
in  straight  lines  to  the  attracting  body.  This  is  so. 
If  the  sciences  have  any  two  facts  well  and  indisput- 
ably settled,  they  are  these  two  fundamental  facts, 
and  from  their  universality  may  well  be  called  the 
Laws  of  Nature,  not  from  any  preceding,  or,  as  it  is 
called,  a  priori  induction  or  imposition  of  empty,  ver- 
bal, or  ideal  normal  law  upon  nature,  but  simply  as 
a  deduction  from  their  universal  presence  in  nature. 
But  what  of  Polarity,  the  somewhat  newly  dis- 
covered fact  and  law  of  the  universe,  and  exercising 
much  more  various  and  important  influences  in  na- 
ture, than  in  its  simple  form  in  the  magnet  ?  I  fully 
admit  the  necessity  for  a  more  definite  power  in 
nature,  to  give  form  and  qualities  to  all  things,  than 
can  be  furnished  by  Attraction  and  Repulsion,  im- 
portant as  these  are.  This  is  Polarity;  it  is  the 
inorphic  Power — that  power  which  gives  forms.  It  is 
not  confined  to  sharp,  straight  lines,  and  its  presence 
is  known  or  detected  in  all  experiments  of  the  bat- 
teries, and  in  the  analyzations  of  the  crucibles.  Have 
you  not  seen,,  do  you  not  see  how  it  uses  these  two 
forces  and  forms  the  atoms ;  how  it  passed  through 
the  paper  and  arranged  the  particles  of  iron ;  how  it 
moulds  the  atoms  into  the  chemic  crystallizations; 
the  crystals  in  the  Mineral  Kingdom,  in  the  uniform- 
ity and  variety  of  its  precious  gems  or  stones  ?    Pass 


GOD    AND     SCIENCE.  49 

by  the  vegetal  kingdom,  with  its  like  and  far  greater 
number  of  forms,  in  their  perpetuative  successions  of 
these  fleeting  gems  of  the  earth,  and  examine  the 
animal  kingdom,  in  its  multitude  of  forms  and  in- 
stincts, knowing  certainly  that  if  you  find  these 
Forces  in  the  atoms,  and  in  this  higher  form  of  ani- 
mate life,  and  can  trace  them  in  the  mental  and 
moral  qualities  of  man,  you  will  find  them  in  the 
lower  or  intermediate  forms  of  vegetal  and  animal 
life,  nay,  that  they  are  swaying  the  planets  and  the 
star-systems.  Every  animal  has  its  own  peculiar 
form,  and  this  outward  and  known  form,  peculiar  to 
each  animal,  is  but  the  combination  of  the  inner  or- 
ganisms which  make  each  what  it  is.  These  diver- 
sifications of  inner  organs  are  uniformly  seen  to  be 
represented  by  muscular  powers  of  action,  instincts, 
and  qualities,  which  make  each  animal  and  each  in- 
stinct what  it  is, — the  flesh-loving  and  ferocious  tiger, 
the  grass-loving  and  domestic  cow,  the  vulture,  the 
dove,  the  serpent,  and  the  worm — all  in  some  quality 
of  organic  power  or  instinct,  represented  in  man. 

Cerinus.  And  for  all  these  you  have  the  funda- 
mental forces  of  Nature, — Repulsion,  Attraction, 
and  Polarity ! 

Rufus.  Yes,  and  none  other.  The  tiger,  the  Car- 
nivores, are  attracted  to  flesh ;  the  cow,  the  Her- 
bivores, are  attracted  to  grass  and  vegetable  food, 
and  their  natures  naturally  repel  each  other  and 
make  the  war  of  life,  while  Polarity,  in  its  wonder^ 
ful  production  of  forms,  gives  not  only  outward 
forms  to  these  animals,  but  forms  in  the  nature  of 

5 


50  DEUS-SEMPER. 

qualities,  from  the  atomic  combinations  to  the  nat- 
ural qualities  of  their  flesh,  and  through  these,  to 
their  instincts,  and  so  to  the  grass  and  herb,  and 
flesh  suited  to,  and  correspondent  to  these  instincts. 
Look  further,  and  see  rising  out  of  this  great  reser- 
voir of  causes,  the  manifold  and  wonderful  correlation, 
between  the  human  body  in  its  manifoldness  of  or- 
ganic powers,  and  this  correlated  life  and  these  forces 
in  nature. 

Cerinus.  The  order  of  nature  is  wonderful ;  it  is 
reasonable ;  it  is  wise.  It  is  beautiful  in  many  as- 
pects ;  even  to  the  idiot  it  is  beneficent ;  while  to  all 
the  higher  natures,  even  to  those  who  see  this  cordon 
of  physical  order  running  through  all  its  processes, 
there  is  a  noble  sense  of  appreciation.  Verily,  it  al- 
most produces  a  norm  of  inspiration  to  worship  Na- 
ture in  this  her  own  Temple. 

Hufus.  I  rejoice  that  you  appreciate  the  simple 
sublimity  of  the  System  of  Nature,  and  I  more  fully 
rejoice  in  the  hope  and  conviction,  as  I  labor,  that 
the  millions  of  the  sons  of  men  coming  on  the  earth, 
in  the  progress  of  the  universal  knowledge  which  this 
Science  of  Nature  will  present  to  their  weary,  con- 
flicting, and  lowly  estate,  shall  arise  to  dignity  and 
true  manhood. 

Cerinus.  Let  us  rejoice  together  in  the  hope  it  may 
be  the  conviction  that  this  Reason,  and  this  apprecia- 
tive Love  of  the  order  of  Nature,  will  be  somewhat 
uniform  and  altogether  universal,  and  that  all  the 
powers  of  Nature  shall  be  analyzed  and  utilized,  to  the 
welfare  of  man,  and  that  in  this  auspicious  improve- 


GOD     AND    SCIENCE.  51 

ment  and  application  of  the  laws  or  Forces  of  nature, 
man  will  reach  the  golden  age  of  Reason  and  Love. 

Rufus.  When  that  day  comes,  the  labors  of  man, 
his  hopes,  his  yearnings,  and  his  struggles,  will  have 
their  reward,  or  at  least  Nature  will  have  its  fulfil- 
ment, in  this  universal  harmony  of  its  Forces. 

Cerinus.  That  is  my  devout  hope.  I  now  can  al- 
most see,  can  more  clearly  see  a  universal  overruling 
Causd,  shaping  all  things  to  harmony.  But  s'o  far 
in  this  Temple  of  Nature,  we  have  nothing  but  dry, 
hard,  physical  Attraction,  Repulsion,  and  Polarity. 

Rufus.  Why,  sir,  can't  you  see  that  anger,  hatred, 
injury,  wrong,  violence,  etc.,  are  the  repelling  causes 
from  our  Repulsions  to  each  other ;  that  all  our  forms 
of  love,  by  which  we  seek  our  various  gratifications, 
and  fall  into  the  associations  of  life,  as  in  families, 
friendships,  sects,  parties,  clans,  and  nations,  are  -but 
the  associative  facts  and  causes  from  our  Attractions 
to  each  other  ?    Can't  you  see  it,  sir? 

Cerinus.  Certainly  I  see  it,  but  whether  I  see  it 
as  you  do,  I  am  not  sure ;  rather,  I  am  sure  that,  as 
yet,  I  do  not  so  see  it.  But  how  so  see  it,  and  why 
so  see  it?  If  these  forces  are  purely  and  nakedly 
nude  physical  forces,  how  and  why  so,  this  Reason  in 
or  of  this  order  of  physical  movement,  and  how  and 
why  this  appreciative  power  in  man,  and  which  in 
the  progress  of  the  Science  of  the  System  of  Nature 
is  to  be  the  higher  dignity  and  true  manhood  of  man, 
in  this  new  order  of  society  ? 

Rufus.  The  Reason  comes,  arises  out  of  the  power, 
the  very  and  intrinsic  morphic  force  of  Polarity.     It 


52  DEUS-SEMPER. 

is  that  Power  which,  in  Nature  works  in  such  mani- 
fold forms,  to  so  many  uses  in  our  developed  Reason, 
and  this  Attraction,  working  through  all  the  orders 
of  nature,  is  our  Love ;  for  it  has  been  said  by  emi- 
nent authority,  "  As  the  great  Newton  wisely  did  in 
the  point  of  Gravitation,  throwing  his  whole  Theory 
of  that  same  ./Ether  and  its  Vibrations  into  some 
modest  queries:  notwithstanding  his  very  probable 
supposition  that  both  Gravitation  in  the  greater  Orbs, 
and  all  sensation  and  muscular  Motion  in  all  animal 
Bodies,  might  depend  upon  it."  Archbishop  King's 
Orig.  of  Evil,  p.  lvii,  4th  ed. 

Cerinus.  A  question ;  answer  it  as  you  please,  or  as 
you  are  satisfied  is  true.  It  lies  at  the  foundation, 
not  of  Nature,  but  of  your  Science  as  science.  Your 
Method  is  called  induction ;  that  is,  from  the  constant 
and  uniform  results  of  anything,  its  phenomena,  you 
induct,  extract  from  them  the  cause,  force  which  pro- 
duces them ;  from  the  way  in  which  particles  or  bodies 
move  from  each  other,  under  given  circumstances, 
you  induct  Repulsion ;  when  they  come  together,  you 
in  like  manner  induct  Attraction ;  and  from  the  man- 
ner in  which  they  enter  into  more  or  less  complex 
and  permanent  forms,  as  in  crystals,  vegetal,  and  ani- 
mal life,  you  can  induct  Polarity. 

Hufus.  Our  Method,  as  you  state,  is  induction. 
There  is  no  going  above  Nature,  to  find  what  may 
or  may  not  be  in  nature.  Nature  is  her  own  full  com- 
plement of  Causations. 

Cerinus.  One  of  the  fundamental  axioms  of  Science 
is,  that  no  force  is  gained,  and  no  force  is  lost. 


GOD     AND    SCIENCE.  53 

Rufus.  Certainly  so.  The  sum  of  all  the  forces  in 
the  end,  is  the  sum  of  all  the  forces  in  the  beginning, 
and  in  the  intermediary  series  of  causes  and  effects. 

Cerinus.  In  this  you  but  assert  our  omnipresent 
fulness  (Pleroma)  of  Deity.  Another  axiom  of  equal 
validity  and  acceptance  is,  that  nothing  can  result  in 
the  end,  or  in  the  intermediate  series,  which  was  not 
in  the  beginning. 

Rufus.  That  is  the  necessary  corollary  from  the 
former  axiom,  and  from  all  I  have  said. 

Cerinus.  This,  with  us,  is  the  result  of  wise  and 
determined  correlations  in  the  intermediate  series 
for  the  end  contained  in  the  Beginning.  And  so, 
with  you,  all  cause  is  physical  cause  and  effect ! 

Rufus.  None  other.  It  is  the  absolute  sum  of  all 
things. 

Cerinus.  Then  Reason,  and  Love,  and  the  power 
of  self-conscious  Actuation,  is  only  a  development  in 
and  of  these  dry,  hard  physical  forces,  as  they  started 
in  the  atomic  foundations  and  movement. 

Rufus.  So  it  seems  to  me. 

Cerinus.  And  to  us,  these,  in  the  combinations  and 
vicissitudes  of  life,  are  but  instrumentalities  for  the 
exercise  of  our  Reason  and  Love.  Then  the  perfect 
system  of  life  will  consist  in  the  fact,  that  all  men 
shall  know,  or  at  least  believe,  that  as  these  atoms 
come  together,  each  has  self-conscious  life. 

Rufus.  Yes,  truly  so.  Look  at  the  differences  of 
men,  from  the  idiot  to  the  noblest  intellect. 

Cerinus.  This  we  find  necessary  for  the  distinctions, 
vicissitudes,  and  economies,  in  which  -a  moral  life  is 

5* 


54  DEUS-SEMPER. 

to  unfold  through  such  conditions.  And  your  con- 
clusion is,  that  as  these  atoms  dissolve  and  dissipate, 
the  self-consciousness  is  annihilated — forever  gone. 

Hufus.  That  is  the  result  of  the  Analysis ;  and  the 
argument  comes  around  to  the  starting-place, — Ail 
things  began  in  atoms  and  end  in  atoms. 

Cerinus.  Hot  quite  so ;  let  us  be  a  little  more  logical, 
at  least  something  more  rational.  A  little  national- 
ism will  not  hurt  us  here,  at  such  a  conclusion,  a 
particle.  All  things  did  not  begin  in  atoms,  on  the 
very  doctrine  of  that  science  which  so  beautifully 
and  grandly  furnishes  the  Forces  for  constructing  the 
System  of  the  Universe,  and  builds  this  World  as  one 
of  the  lesser  Temples  of  Nature.  I  express  a  sincere 
admiration  for  all  the  achievements  of  Science,  well 
knowing,  from  the  current  of  history,  that  while 
some  mischief  must  ensue  from  heated  enthusiasm 
on  the  one  side,  and  inflamed  fanaticism  on  the  other, 
yet  that  improvement,  and  progress,  and  higher  har- 
monies will  result.  I  have  a  saddened  respect  for 
that  condition  or  quality  of  mind  which  can  so  labor 
for  Science  in  the  pure  love  of  Science,  and  that  kind- 
liness of  feeling  which  looks  over  the  past,  and  sympa- 
thizes with  the  toils  and  sorrows  of  humanity,  and 
looks  forward  and  devotes  his  energies  for  the  pros- 
perity of  the  future,  even  for  this  earth,  while  he 
has  no  anticipations  for  himself  of  the  benefits  it  is 
to  bring  to  others,  and  he  prepares  to  lie  down  to  his 
dreamless  and  eternal  sleep.  It  is  a  noble,  manly 
sense  of  duty,  however  little  he  can  analyze  it  in 
his  own  self-consciousness,  or  it  is  a  heart  working 


GOD     AND    SCIENCE.  55 

in  the  spontaneousness  of  its  own  love.  There  have 
been  martyrs  of  Science  as  well  as  of  Religion,  who 
have  suffered  by  fagot,  by  steel,  imprisonment,  and 
contumely,  and  their  labors  and  sufferings  have  con- 
tributed to  our  better  times,  in  that  overruling  order 
which  is  always  rising  to  higher  order.  Look  around 
at  the  condition  of  the  Arts  and  Sciences,  and  see 
much  that  these  men  have  done  for  humanity,  whose 
view  of  life  is  confined  to  the  brief  span  of  a  few 
years  for  themselves,  and  the  bounds  of  this  earth 
for  man, — then  let  us  ask  ourselves  what  we  have 
done  in  this,  in  any  direction  for  our  own  unfoldment, 
and  in  utilizing  their  results  for  the  welfare  of  the 
race — we  who  claim  to  believe  in  God,  and  an  im- 
mortal life  for  ourselves  and  for  all  others. 

The  Forces  themselves  preceded  the  atoms — so 
your  Scientists  say,  and  so  we  affirm.  We  cannot 
without  wings  stronger  than  those  of  the  dove  float 
over  the  abysses  of  ruin,  the  passage  of  which  is 
necessary  to  take  us  up  to  that  primeval  time.  It  is 
a  long  way,  strewn  with  many  and  strange  forms  of 
ruins  and  desolations.  So  says  Geology.  Herschell's 
forty-foot  Reflector  gathered  the  beams  of  light  from 
starry  worlds — nebulae — so  distant  that  they  started 
from  their  spheres  almost  two  millions  of  years  be- 
fore they  reached  his  eye.  "Hence  it  follows  that 
the  rays  of  light  of  the  remotest  nebute  must  have 
been  almost  two  millions  of  years  on  their  way, 
and  that,  consequently,  so  many  years  ago,  this  ob- 
ject must  already  have  had  an  existence  in  the  side- 
real heavens,  in  order  to  send  out  those  rays  by  which 


56  DEUS-SEM.PER. 

we  now  perceive  it."  William  Herschell,  in  the 
Phil.  Trans.,  1802,  p.  498;  John  Herschell,  Astron., 
§  590 ;  Arago,  in  the  Annuaire,  1842,  pp.  334,  359, 
382-385 ;  Humboldt,  Cosmos,  1,  p.  154,  and  n. 

The  Forces  were  then  moving  throughout  the  in- 
finitude. It  may  be,  it  seems  probable  that  our  sun 
was  shedding  his  rays  over  the  dreary  wastes  of  our 
forming  world,  and  thence  onward  to  this  time  there 
is  an  autograph  history  of  this  planet,  which,  how- 
ever, can  be  best  read,  like  the  old  Hebrew  Bible, 
by  beginning  at  that  which  is,  to  us,  the  end.  The 
Forces,  the  Force  is  eternal ;  no  force  is  gained,  and 
no  force  is  lost — so  say  the  Scientists ;  and  no  one  can 
think  how  or  when  they  began,  or  how  or  when  they 
shall  end.  The  Forces  preceded  matter,  and  made 
matter.  Matter,  therefore,  is  not  eternal.  We  have 
gotten  rid  of  the  eternity  of  matter,  and  of  the  Prin- 
ciple of  Homogeneity,  or  one  Positive  Force.  We 
have  gotten  to  that  Beginning  in  Positive  Science 
which  is  the  next  step  to  Intellectual  and  Moral 
Principle.  Science  takes  us  back  to  the  formation 
of  matter  from  pre-existing  Forces.  The  old  meta- 
physical problem  of  "  infinite  series  "  drops  from  the 
controversy,  for  we  are  at  the  foundation  of  nature, 
in  "the  presence  of  the  unresolvable  forces  which 
made  or  produced  matter.  Matter  is  old, — it  is  very 
old.  In  going  back  to  its  beginning,  we  have  reached 
a  point  probably  long  before  the  light  in  Ilerschell's 
Reflector  had  started  from  its  nebula,  for  matter  then 
was.  Old  as  it  is,  it  is  not  eternal,  for  as  matter  it  was 
made — whether  six  thousand  or  two  millions  of  years 


GOB    AND    SCIENCE.  57 

ago  is  wholly  indifferent  as  a  problem  of  science.  It 
was  made,  and  the  analysis  of  chemistry  demon- 
strates it.  It  wTas  not  eternal  in  the  past ;  it  may 
not  be  eternal  in  the  future.  There  pause  for  the 
present. 

If,  in  the  further  unfoldment  of  the  momentous 
subject  in  any  probable  way,  I  will  add,  fair  and  rea- 
sonable processes  of  thought,  we  can  connect  a  Su- 
preme Self-consciousness  with  these  Positive  Forces 
in  nature,  in  connection  with  w^hat  has  been  said, 
and  so  realize  the  Omniscience  and  Omnipresence  of 
God  in  all  his  works,  then  shall  we  exclaim  with  the 
Psalmist  in?  the  Liturgy ; 

Venite  Exultemus. 

The  Lord  is  a  great  God ;  and  a  great  King  above  all  gods. 

In  his  hand  are  all  the  corners  of  the  earth  ;  and  the  strength 
of  the  hills  is  his  also. 

The  sea  is  his,  and  he  made  it ;  and  his  hands  prepared  the  dry- 
land. 

O  come,  let  us  worship  and  fall  down,  and  kneel  before  the  Lord 
our  Maker. 

For  he  is  the  Lord  our  God  ;  and  we  are  the  people  of  his  pas- 
ture, and  the  sheep  of  his  hand. 

O  worship  the  Lord  in  the  beauty  of  holiness ;  let  the  whole 
earth  stand  in  awe  of  him. 

For  he  cometh,  for  he  cometh  to  judge  the  earth ;  and  with 
righteousness  to  judge  the  world,  and  the  people  with  his  truth. 


58  DEUS-SEMPER. 


'  THE  SUPREME  SELF-CONSCIOUSKESS. 

Bufus.  You  admit  the  insolubility  of  the  Force,  or 
the  Primal  Forces,  as  something  beyond  which  noth- 
.ing  can  be  attained  by  analysis,  or  to  which  you  can 
give  a  definite  content  of  thought,  and  say  what  it  is, 
as  a  subsisting  or  productive  something. 

Cerinus.  Your  suggestion  reaches  very  high.  Pre- 
cisely as  you  affirm  the  Conservation  of  Force,  which 
is  only  a  new  name  for  the  Force  being  from  eternity 
to  eternity,  so  must  I  affirm  the  eternity  of  God  as 
self-omnipotent. 

Bufus.  Then  you  admit  the  Correlations  of  these 
Forces. 

Cerinus.  In  view  of  the  whole  breadth  of  the  sub- 
ject, I  must  say  your  proposition  is  not  definite,  from 
the  condition  of  your  Science,  which  does  not  yet  af- 
firm One  Force  or  Three  Forces.  If  .you  mean  the 
One  Force,  then  you  may  affirm  it,  not  by  Analysis, 
but  by  a  false  Induction,  for  analysis  must  have  more 
than  one  element  into  which  your  analysis  duplicates, 
as  water  gives  you  oxygen  and  hydrogen,  and  as  you 
may  have  many  motives  for  doing  one  act,  and  many 
thoughts  in  one  proposition.  There  can  be  no  corre- 
lations in  a  final  Oneness — Identity — Homogeneity. 
If  you  mean  that  there  was  co-ordination,  a  co-essen- 
tial subsistence  of  Forces,  or,  as  I  shall  now  call  them, 
hypostases  (the  word  mistranslated  persons  in  the 
Creeds),  and  as  such  capable  of  all  the  correlations  in 


THE     SUPREME     SELF -CONSCIOUSNESS.  59 

nature,  without  reaching  to  the  other  thought  or 
question,  how  these  were  set  over  into  the  order  of 
nature,  I  do.  Your  actual  scientific  analysis  will  not 
give  you  the  form-producing  powers  of  the  seed  in  the 
grain  of  wheat  or  the  acorn  (they  escape  your  cruci- 
ble, etc.),  yet  we  know  that  they  are  there,  that  they 
are  differentiate,  and  that  they  are  actually  correlated 
to  atoms  which  do  not  compose  them,  except  as  pas- 
sive elements  of  composition,  in  so  far  that  it  is  the 
norm  in  the  seed,  that  secret  and  unanalyzable  power, 
except  by  our  mental  knowing,  by  which  they  com- 
pose their  kinds  after  their  kind.  If  you  mean  that 
your  Correlations  as  presented  in  the  field  of  nature 
are  eternal,  I  deny  it.  There  are  correlations  in  man 
which  are  not  in  the  animal ;  in  the  animal  which 
are  not  in  the  vegetable ;  in  the  vegetable  which  are 
not  in  the  atoms,  and  the  atoms  are  in  diversifica- 
tion— and  all  are  in  successions  of  time  and  order, 
and  all  in  their  discrete  limitations  of  powers,  by 
which  the  higher  descend  to,  as  it  were,  and  use  the 
lower;  that  is,  the  vegetal  uses  the  atomic  to  build 
up  its  forms ;  the  animal  uses  the  vegetal  kingdom 
by  the  direct  and  higher  powers  of  its  separate  organic 
life  ;  man  by  a  higher  power  of  self-conscious  direc- 
tion uses  all — and  all  for  ends — motives  of  action, 
wholly  above  the  range  of  all  lower  forms  of  life. 

Rufus.  You  must  at  least  admit  that  all  the  oper- 
ations of  Nature  are  to  be  investigated  by  a  rigid 
analysis,  without  a  reference  to  a  Personal  God,  and 
that  you  must  find  him  at  the  end  of  your  investiga- 
tion, and  not  start  with  the  assumption  of  a  God  to 


60  DEUS-SEMPER. 

prove  God — especially  as  the  record  in  first  of  Gen- 
esis is  somewhat  in  discredit. 

Cerinus.  That  depends  on  what  you  call  the  oper- 
ations of  Nature.  If  you  mean  those  physical  facts 
of  nature  which  can  be  analyzed  by  the  crucible,  the 
battery,  and  the  eye-glasses,  certainly  so ;  but  if  you 
mean  much  that  lies  beyond  these,  then  the  method 
and  the  processes  are  different,  yet  very  much  alike, 
as  they  both  embrace  analyses  of  different  kinds, — 
and  something  more,  as  I  hope  we  shall  both  agree. 

There  is  an  order  in  nature,  but  it  is  from  a  super- 
vening order  of  Mind.  The  facts  of  Geology,  or  the 
account  of  the  Creation  in  Genesis,  interpreted  on 
the  most  narrow  conception  of  its  language,  show  a 
chaos,  an  embryotio  condition,  as  from  a  Beginning, 
a  movement  forward  in  different  orders  of  existences 
in  vegetal  and  animal  life,  and  both  indicate  a  more 
or  less  close  dependence  on  or  connection  with  the 
earth  in  the  very  article  of  their  production.  Even 
man  is  made  from  the  dust  of  the  earth, — a  not  very 
strange  fact  to  be  stated  by  one  who  had  stood  by 
the  ancient  funereal  fires  or  sacrifices  of  human  vic- 
tims, or  witnessed  the  mouldering  remains  of  parent 
or  child,  but  a  very  strange  fact  when  it  is  connected, 
under  all  these  circumstances,  with  the  declarations, 
that  in  that  body  of  dust  there  is  an  extremely  dif- 
ferent and  higher  form  of  life,  and  that  it  is  in  the 
image  and  likeness  of  the  Maker  of  all  life.  No  one 
ever  believed  in  a  Personal  God  on  account  of  the 
cosmogony  of  Genesis  simply,  but  because  the  idea- 
tion of  God  as  contained  in  the  whole  record  was  to 


THE     SUPREME     SELF-CONSCIOUSNESS.  61 

him  the  highest  Self-consciousness  of  Personality, 
and  one  which  as  his  own  self-consciousness  expanded, 
and  kept  on  expanding  in  intellectual  reach  and  moral 
life,  was  ever  yet  before  and  above  him,  always  fill- 
ing the  highest  reaches  of  his  own  capacities.  But 
for  this  argument  there  is  more  richness  of  fact  and 
a  greater  variety  of  laws  and  differentiate  forces,  ex- 
pressive of  Norms  of  thought  as  actualized  in  nature, 
in  the  geologic  details  than  in  the  Hebrew's  resume. 
The  one  deals  in  processes  and  the  detailed  history 
of  the  successions ;  the  other  in  results,  described 
things  as  they  were  consummated,  and  in  a  certain 
state  of  preparation  for  the  introduction  of  the  main 
figure,  who  was  to  give  point,  and  meaning,  and  the 
fulness  of  the  normal  idea  to  the  whole.  Man  stands 
on  this  earth  in  the  conditions  of  human  organiza- 
tion. In  the  lines  of  animal  life  he  is  distinctly  differ- 
ent from  all  which  preceded  him — in  the  very  facts  in 
his  organization.  He  has  hand,  and  foot,  and  brain 
distinctly  and  specifically  his  own.  He  has  a  Sen- 
sory ganglia  and  heart  in  correspondence  with  these 
and  with  each  other  for  the  expression  of  intellectual 
powers  and  moral  life,  distinct  and  separate  to  him 
as  man  in  this  higher  intellectual  and  moral  life,  and 
there  is  a  general  and  fairly  uniform  correspondence 
between  this  organization  and  these  differences  of  ex- 
pression of  powers.  The  differences  of  these  powers 
between  him  and  the  next  or  any  lower  grade  of 
animal  life  is  marked  by  a  difference  of  brain,  and  a 
corresponding  difference  of  the  general  organizations 
with  which  he  may  be  compared.     In  the  certainty 

6 


62  DEUS-SEMPER. 

and  uniformity  of  these  facts,  is  the  certainty  of  the 
inner  productive  and  differentiated  forms  of  forces  of 
life  to  produce  these  exterior  actualized  forms  of  or- 
ganization. They  are  so  differentiated  as  to  produce 
the  individual  and  continue  the  species.  Not  only 
so,  but  the  geologic  successions  show,  in  these  lines 
of  organization — in  differentiate,  limited,  and  desig- 
nate preparations — that  a  heart  and  sensory  ganglia 
were  perfecting  by  which  the  communications  be- 
tween the  head,  the  heart,  the  hand,  and  foot,  by 
means  of  this  sensory  ganglia,  were  as  definitely  to  be 
communicated  as  the  fluid  on  the  telegraphic  wire, 
so  that  through  and  from  the  brain  the  self-conscious 
Self  could  record  a  thought,  strike  a  blow,  or  deal  in 
charity.  The  foot,  the  hand,  the  heart,  the  spinal 
column  crowned  with  the  brain  that  can  look  around, 
and  to  the  zenith  and  the  nadir  as  respondent  acts 
to  intellectual  thought  and  moral  sentiments  within, 
express  their  precise  adaptations  for  all  the  offices 
they  exercise — which  are  exercised  through  them. 
Man  is  a  centre  of  self-consciousness,  and  in  this  he 
is  the  complement  of  all  the  preceding  orders,  as  the 
self-consciousness  which  can  receive  all  the  impulsions, 
all  the  vitalities,  and  the  causes  and  effects  in  physi- 
cal nature,  and  rule  over  them,  react  upon  them,  and 
mould  them  to  his  own  impressive  forms  (norms)  of 
thought  and  moral  perceptions — within  his  allowed 
circle.  Your  morphic  polar  Power  works  in  beauti- 
ful and  systematic  forms.  There  are  in  man  organic 
frames,  expressing  innate  powers  of  their  own.  In 
such  they  are  like  the  kindred  instincts  of  the  ani- 


THE    SUPREME    SELF -CONSCIOUSNESS.  63 

mal  orders,  but  all  of  these  organs  are  also  his  in- 
strumentalities through  which  the  self-conscious  Self 
determinately  acts  or  may  refuse  to  act.  It  is  there- 
fore different  from  these  organs.  The  organs  act 
from  their  own  inwoven  forces,  superinduced  upon 
the  atoms  which  compose  them,  and  which  from  time 
to  time  may  be  in  the  dust,  the  air,  the  water,  the 
plant,  the  animal,  and  in  the  man — and  so,  subve- 
nient  to  his  higher  powers.  The  spontaneities  in 
these  instincts  is  the  war  in  my  members.  Who  and 
what  "  shall  deliver  me  from  this  body  of  death,"  that 
I  may  have  this  "vessel  in  sanctification  and  honor?" 
The  Ego,  the  I,  this  self-conscious  Self  acts  upon,  and, 
in  a  sense,  over  these  organic  frames,  from  "  the  law 
in  my  mind."  The  organisms  of  these  instincts,  as  the 
other  organic  instrumentalities  of  this  Self,  require 
the  constant  supply  of  assimilated  atoms  from  food, 
air,  and  water,  to  maintain  their  wTaste  and  constant 
drain  of  physical  force  ;  the  law  in  my  mind,  to  which 
these  are  correlated,  and  by  which  they  are  controlled, 
used,  and  directed,  is  obtained  in  the  cognitive  self- 
consciousness,  and  from  abstract  mathematical  prob- 
lems, from  its  own  ideals  of  purity  and  holiness,  in 
virtue  of  which  all  these  lower  forms  of  organic  force 
are  so  controlled,  used,  and  directed,  and  which  no 
analyzation  of  Science  can  reduce  to  physical  force 
as  a  source  or  origin  of  such  forces.  But  the  self, 
from  its  own  norms  of  power,  thus  intrinsic,  and  thus 
unanalyzable  by  Science,  acts  on  these  forces  in  the 
organization  around  it,  and  on  others,  and  in  nature. 
He  has  the  self-conscious  power  of  reaction  over  the 


64  DEUS-SEMPER. 

whole.  He  has  it  in  virtue  of  a  clear  autopsic  power 
of  self-regulation  over  himself  (always  in  his  allowed 
circle,  which  he  may  and  does  self-consciously  en- 
large), and  this  in  virtue  of  those  pictures  in  his  brain 
as  he  may  retouch  and  perfect  them,  and  those  lines 
or  systems  of  thought  which  he  can  there  form  and 
hold  in  abeyance,  and  in  selected  time,  place,  and 
means  deliberately  put  into  actuation  for  the  grati- 
fication of  his  elected  motive.  He  goes  down  to  the 
foundations  of  nature,  and,  in  a  sense,  tells  that  the 
atoms  were  formed  ;  he  is  the  chemist,  and  analyzes 
all  their  combinations  ;  he  is  the  mineralogist,  and 
gives  you  the  definite  forms  of  crystallization ;  he  is 
a  naturalist,  and  explains  the  differences  in  exact 
terms  between  crystallization  and  vitality,  so  that  a 
sprightly  child  need  not  misunderstand  ;  in  his  higher 
branch  of  Natural  History  he  gives  the  line  of  unmis- 
takable demarcations  between  instinct  and  intellec- 
tive power,  the  former  as  an  unconsciously  intelli- 
gent force,  a  force  doing  more  or  less  blindly  the 
acts  of  intelligence  suited  to  its  range  of  existence, 
and  the  latter  from  his  own  clear  self-consciousness 
of  Personality,  electing  between  alternatives  in  ends 
of  action,  and  selecting  his  time,  place,  and  means  of 
action.  In  these  alternatives  of  ^action,  while  there 
are  many  of  them  common  to  him  with  the  animal 
races,  growing  out  of  the  similarity  of  their  bodily 
organizations,  yet  there  are  ends  of  action,  and  mode 
and  means  of  action,  in  man,  and  for  him,  which  do 
not  in  kind  or  in  degree  belong  to  the  animal.  All 
things  are  in  their  segregated  forms  of  limitations  and 


THE    SUPREME    SELF-CONSCIOUSNESS.  65 

limitations  of  powers,  yet  with  their  respective  and 
appropriate  correlations  to  nature  and  life.  The  atom, 
the  crystal,  the  plant,  the  animal,  the  animals  in  their 
gradations  of  ascent,  express  the  designate  limitations 
of  powers  which  make  each  what  it  is,  and  which  in 
atoms,  crystals,  chemic  and  mineralogic,  and  in  vege- 
tal and  animal  life,  separate  the  species  and  the  indi- 
viduals by  specific  limitations,  yet  subject  to  modifi- 
cations from  the  correlations  which  the  atomic  par- 
ticles which  compose  all  things  bear  to  each  other, 
and  to  the  organizing  forms  of  nature.  The  limita- 
tion of  powers  must  be  assigned  before  or  at  the 
time  the  powers  go  into  execution,  or  they  have  no 
form,  no  symmetry,  no  system,  no  formal  use,  no 
end — for  the  individual  or  the  system  of  the  whole. 
Otherwise  there  are  no  limits  of  the  powers  for  these 
forms,  no  qualities  for  their  specific  functions,  no 
convergence  of  forms  and  functions  for  a  whole. 
The  normal  power  is  in  the  fact  of  limitations,  whe- 
ther it  is  in  the  forces  making  the  atoms  of  sand  or 
of  lime,  the  formal  crystal,  the  formal  and  perpetua- 
tive  autonomies  of  plants  and  animals,  or  in  the  self- 
conscious  man,  impressing  his  norms  of  thought  on 
all  his  deeds  of  life. 

Rufus.  Why,  my  dear  sir,  with  your  Persistence 
of  Forces  or  Force,  and  your  correlations,  you  are 
pretty  much  describing  the  Development  process  of 
Geology  in  its  long  reaches  of  time,  and  its  succes- 
sions of  order  in  geologic  life. 

Cerinus.  I  have  pretty  much  described  your  facts. 
It  is  not  uncommon  for  persons  to  state  their  facts 

6* 


66  DEUS-SEMPER. 

somewhat  alike,  and  differ  as  to  the  thoughts,  motives, 
and  agencies  which  produce   them.     The   outward 
external  aspect  would  look  alike,  as  the  differing 
causes  which  may  be  supposed  to  produce  them  come 
to  be  embodied  in  the  facts.     In  rigid  nature  I  look 
for  physical  fact  and  its  rigid  cause ;   in  human  na- 
ture I  look  for  intellectual  fact  and  cause,  and  moral 
fact  and  cause,  or  for  folly  or  vice.     In  this  instance 
there  might  be  this  difference,  that  your  blind,  unap- 
preciative  Polar  or  morphic  Power  and  Attraction. 
wThich  do  not  know  how,  wThen,  or  why  they  make 
a  conscious  wise  and  loving  creature,  may  be  the 
Personal  Power  which  does  know  how  and  when, 
and,  in  some  supreme  purity  of  love,  running  through 
all  attractive  reciprocations,  has  a  wherefore,  the 
why  he  bestowed  conscious  cognitive  power,  aspiring 
love,  and  gives  through  the  successive  ages  of  man, 
intellectual  and  moral  necessities  for  action  in  the 
very  laws  of  physical  cause  and  effect,  as  he  has  in- 
woven them  in  various  substances  and  lower  forms 
of  life,  into  the  linked  and  embodied  facts  of  nature. 
I  am  doing  this  as  a  process  of  divine  forethought 
and  of  self-conscious  power  and  of  love,  which  can 
look  through  the  whole  to  the  end,  and  intervene  in 
limitations  and  forms  of  powers,  and  assign  to  man, 
in  his  certain  definite  mode,  the  self-conscious  perso- 
nal powers  of  designing,  forming  pictures  and  sys- 
tems in  his  own  mind,  and  of  actualizing  them  out 
into  nature  and  life,  for  his  own  elected  ends  of  ac- 
tion.    You,  from  an  afterthought,  finding  all  these 
qualities  in  human  life  to  reach  back  to  a  beginning, 


THE    SUPREME    SELF -CONSCIOUSNESS.  67 

to  affirm  that  there  was  no  self-conscious  Wisdom  or 
Love,  or  any  element  of  Force  determinated  into 
Actuation  from  which  these  could  arise  or  be  created. 
As  the  processes  of  scientific  analysis  utterly  fail 
here,  it  is  more  rational  to  infer  that  what  is  in  the 
end,  and  which  appears  in  the  processes  of  nature 
and  life,  was  in  the  beginning.  Grant  dry,  hard, 
physical  attraction,  repulsion,  and  polarity,  only,  in 
the  beginning,  and  the  result  can  only  be,  in  any  sys- 
tem of  logic  or  rationalism,  dry,  hard,  physical  at- 
traction, repulsion,  and  polarity  in  the  processes  and 
the  end, — a  mass  or  masses  of  Force  or  Forces,  or 
atoms,  as  your  afterthought  of  Rationalism  may  dis- 
tribute them,  without  a  law  of  distribution,  to  get 
the  systems  of  the  worlds.  If,  in  this  Primal  Nature, 
it  is  claimed  there  are  diversities  in  kind,  then  the 
homogeneousness  of  force  is  destroyed ;  if  differences 
in  quantities,  in  masses,  in  different  places  in  space, 
which  is  necessary  to  get  systems,  then  there  is  no 
analysis  by  which  to  get  any  ordinative  power  for 
order.  If  diversities,  and  no  co-ordinative  element, 
there  can  be  no  limitations  in  order,  unless  you  can 
ascribe  to  that  Polar  Power  supreme  self-conscious- 
ness, which  was  lowered  in  the  sense  of  self-conscious- 
ness, and  which  works  in  settled  forms  of  intelligen- 
tial  powers  in  crystals,  in  the  vegetal  and  animal 
kingdoms,  in  the  appropriate  orders  of  nature ;  and 
so  it  is  creation.  Sir  Isaac  Newton  said,  what  was 
probably  the  germinal  thought  of  the  authors  quoted 
at  the  commencement  of  this  coup  tVoeil,  this  bird's- 
eye  glance  of  the  system  of  the  universe,  "  This 


68  DEUS-SEMPER. 

powerful  ever-living  agent  (Deity)  being  in  all  places, 
is  more  able  to  move  the  bodies  lying  within  his 
boundless  uniform  sensorium,  and  thereby  to  form 
and  reform  the  parts  of  the  universe,  than  we  are  by 
our  will  to  move  the  parts  of  our  own  bodies.  .  . 
The  organs  of  Sense  are  not  for  enabling  the  soul 
[spirit]  to  perceive  the  species  of  things  in  its  senso- 
rium, but  only  for  conveying  them  thither  [and  it 
sees  by  its  own  inherent  power  of  cognition],  and 
God  has  no  need  of  any  such  organs,  he  being  every- 
where present  to  the  things  themselves."  Optics,  b. 
iii,  379,  4th  ed.  In  his  time  there  was  little  or  no 
knowledge  of  this  Polar  Power,  working  in  all  the 
operations  of  nature,  and  which  could  thus  be  in 
communication  with  the  "  boundless  uniform  senso- 
rium" of  "this  powerful,  ever-living  agent,"  " being 
everywhere  present  to  the  things  themselves."  To 
show  the  wide  range  and  omnipresence  of  these  forces, 
and  that  there  are  diversities  in  them,  and  positive 
dependence  in  the  whole  universe,  I  make  an  extract 
from  the  last  and  most  authentic  work  of  the  Scien- 
tists. IIelmholtz,  in  Youman's  Cor.  and  Con.  of 
Forces,  238-9,  speaking  of  the, nutrition  of  the  body, 
says,  "If,  then,  the  processes  in  the  animal  body  are 
not  in  this  respect  to  be  distinguished  from  inorganic 
processes,  the  question  arises,  whence  comes  the 
nutriment  which  constitutes  the  source  of  the  body's 
force  ?  The  answer  is,  from  the  vegetable  kingdom  ; 
for  only  the  material  of  plants,  or  the  flesh  of  plant- 
eating  animals  can  be  made  use  of  for  food."  Then 
describing  the  process  of  nutrition  from  plants  and 


THE    SUPREME     SELF -CONSCIOUSNESS  69 

plant-eating  animals,  he  adds,  "  Here,  therefore,  is  a 
circuit  which  appears  to  be  a  perpetual  store  of  force. 
Plants  prepare  fuel  and  nutriment,  animals  consume 
these,  burn  them  slowly  in  their  lungs,  and  from  the 
products  of  combustion,  the  plants  again  derive  their 
nutriment.  The  latter  is  an  eternal  source  of  chemi- 
cal, the  former  of  mechanical  [muscular?]  forces. 
"Would  not  the  combination  of  both  organic  king- 
doms produce  the  perpetual  motion?  We  must  not 
conclude  hastily ;  for  further  inquiry  shows  that 
plants  are  capable  of  producing  combustible  [nutri- 
tious] substance  only  when  they  are  under  the  influ- 
ence of  the  sun ;"  and  the  sun  has  three  forces,  light, 
heat,  and  chemical  action,  and  he  depends  on  other 
suns,  and  these  on  others,  until  the  universe  is  em- 
braced in  the  omnipresence  of  Forces.  Man  con- 
sumes the  sunbeams  in  air,  water,  the  productions 
of  the  earth,  and  light  itself,  and  in  this  positive  and 
actual  mode,  the  light  of  millions  of  stars  contribute 
to  the  sum  of  his  existence,  in  actual  potency  of  oper- 
ation. Bleach  a  man  in  prison,  or  brown  or  black 
him  under  the  Tropic  ;  feed  him  on  any  one  kind  of 
food,  and  he  dies.  In  the  loom  of  his  body  he  weaves 
the  forces  of  the  universe.  In  this  vast  field  of  life, 
the  Spirit  of  man  is  in  segregation,  separation,  in  the 
limitation  of  his  own  self-conscious  cognitive  power, 
as  is  all  below  him ;  yet  from  this  universal  Life 
which  so  segregates  and  limits,  in  this  limitation  he 
uses  the  organisms  which  surround  him,  and  they 
communicate,  in  diverse  ways,  in  to  him,  and  he  rules 
them,  and  so  neither  these  communications  nor  the 


70  DEUS-SEMPER. 

organs  by  which  they  are  communicated  are  this 
cognitive  Self.  He  uses  these  organs,  but  he  sees  and 
knows  by  his  own  inherent  power  of  Cognition,  and, 
in  the  omnipresence  of  forces,  God  is  everywhere, 
and  "in  him  we  live,  and  move,  and  have  our  being." 

Rufus.  This  may  all  be  very  pretty,  but  it  is  not 
analysis.  It  is  a  priori  reasoning.  It  is  the  very  beg- 
ging of  the  question — petitio  principii.  It  is  assuming 
the  divine  forethought,  and  then  proving  by  it  the 
divine  forethought ;  wisdom  ;  Personality. 

Cerinus.  You  claim  Persistence  of  Force:  you 
know  Attraction — Repulsion — Polarity  ? 

Rufus.  Yes,  yes.  It  would  be  folly  to  say  we  an- 
alyze, and  then  to  say,  we  do  not  know  what  we  are 
doing,  or  have  done,  or  accomplished. 

Cerinus.  How  know  that  you  do  know  ?  Not  by 
Deduction,  nor  by  Induction,  but  by  the  simple  fact 
that  you  do  know.  How  know  yourself  in  your  own 
self-consciousness  ?  By  no  one,  but  by  all  of  these 
processes.  You  know,  first,  as  a  child.  It  is  the  sim- 
ple fact  of  your  knowing.  The  foundation  of  your 
whole  life,  as  a  process  of  the  self's  evolution,  is  based 
on  this  simple  fact  of  Cognition ;  yet  involving  the 
evolution  of  all  the  mental  powers  into  activity. 
You  grow  in  months  and  years.  Objects  of  choice 
are  presented  to  you  at  every  step  of  life.  Will  you 
choose  this  toy,  or  fruit,  or  other  object  of  gratifica- 
tion, or  do  this  or  that?  They  involve,  always,  some 
indulgence  or  sense  of  gratification  within  you,  but 
the  attention  is  mostly  occupied  with  the  external 
object.     You  frequently  choose  that  which  pleases 


THE    SUPREME    SELF -CONSCIOUSNESS.  71 

the  eye,  as  the  child  catches  at  the  flame,  and  you 
are  deceived.  Soon  various  feelings  are  put  in  oppo- 
sition, one  against  the  other,  and  here  you  must  make 
choice.  The  mental  power  of  discrimination  is  un- 
folding, and  with  it,  the  power  of  selection,  of  elec- 
tion. You  compare  objects,  and  from  comparison 
yon  draw  inferences  of  differences.  You  have  com- 
pared, classified,  and  you  deduce  the  differences.  This 
is  the  technical  judgment,  and  its  offices  and  end-is 
classification.  You  enter  into  your  passions  and  emo- 
tions, and-between  these  there  is  a  necessity  for  choice. 
Again,  you  compare,  classify,  and  deduce  their  dif- 
ferences. This  is  Comparison,  and  Hamilton's  Illa- 
tion— 6^-duction.  Met  Lee.,  xxix,  xxxvii,  pp.  507-11. 
They  are  simple  facts,  effects  in  the  mind,  as  yet,  and 
there  is  no  search  yet  for  what  it  is  which  produces 
these  facts  or  effects.  In  the  tftifolding  life  you  form 
plans  within  yourself,  and  you  execute  them  in  your 
acts,  and  embody  them  in  the  materials  of  nature. 
You  make  in  your  self-consciousness  the  ideal, — shall 
I  not  call  it  the  normal,  mental  picture  or  model,  and 
then,  the  material  model  or  thing.  You  see  others 
doing  the  same.  You  see  the  nest-building  of  the 
birds,  and  the  house-building  of  man.  The  one  is  pro- 
duced in  a  general  uniformity  of  cause  and  effect,  and 
this  is  called  instinct.  The  other  is  produced  in  a 
diversity,  arising  from  many  different  considerations 
in  the  different  house-builders.  You  know  you  have 
this  same  power  of  diversification  and  selection  upon 
various  considerations,  and  that  from  these  you  deter- 
mine the  house.     This  you  call  understanding,  or,  it 


72-  DEUS -SEMPER. 

may  be,  Reason.  You  cannot  see,  or,  by  any  scientific 
methods,  analyze  the  instinct.  You  gather  the  facts, 
and  you  give  a  name.  So  with  the  Reason.  Yet  there 
is  a  process  by  the  "  Mind's  eye."  You  gather  the  facts 
of  instinct,  and  you  induct  the  instinct  itself.  You 
gather  the  facts  of  Mind,  and  you  induct  the  Mind  it- 
self. Yet  the  base  of  all  is  the  cognitive,  the  know- 
ing Self.  So  the  knowing  in  and  of  the  clear  self- 
consciousness,  is  the  product  of  cognition,  deduction, 
and  induction.  The  self  is  not  known  in  and  by  it- 
self, "but  it  is  inducted  in  virtue  of  these  cognitions 
and  deductions,  by  the  higher  power  of  induction — a 
something  is  mentally  posited,  which  gives  forth  the 
phenomena  of  Mind,  and  it  is  called  Spirit.  The 
manipulations  of  the  Scientific  Analysis  give  the 
facts  ;  the  Cognitive  Self  thus  knows  the  facts,  com- 
pares them,  classifies,  deduces  the  judgment  of  their 
differences  in  classes,  and  the  respective  identities  in 
these  classes,  and  inducts,  in  the  psychological  school, 
nationalizes  the  specific  force,  which  produces  each, 
and  then  gives  it  a  name.  Thus  Repulsion,  Attrac- 
tion, and  Polarity  are  found.  So  is  the  Self — the 
mind  of  this  Self,  found.  To  us  it  must  exhibit  these 
same  physical  powers  which  move  nature,  for  it  must 
act  in  nature  and  all  life,  by  joining  things  together, 
by  separating  them ;  and  by  using  both  of  these  pow- 
ers,, and  som-e  other  power,  to  give  form  to  all  its  pic- 
tures of  the  mind  and  purposes  in  life.  There  is  a 
diilerence:  the  Attraction,  Repulsion,  and  Polarity 
of  the  Scientist  is  without  self-consciousness ;  in  the 
Self,  they  are  or  may  be  connected  with  the  self-con- 


THE    SUPREME    SELF -CONSCIOUSNESS.  73 

sciousness.  In  the  self-consciousness,  they  are  intel- 
lectual and  moral  powers,  which  may  or  may  not 
self-consciously  clothe  themselves  in  outward  act,  in 
word,  or  deed.  Our  analyses  then  of  both  end  in  In- 
duction, in  our  knowing,  and  in  appreciation,  as  in- 
volving something  more  than  knowing.  Induction  as 
deduction  is  purely  an  intellectual  process.  It  is  the 
act  of  the  dry,  intellective  power — lumen  siccus  intel- 
lectus.  In  and  of  itself  it  could  not  give  the  feel  of 
appreciation,  the  sense  of  reciprocity,  the  fear  of  the 
present,  the  hope  of  the  future — in  a  word,  the  Aspi- 
ration of  man.  The  intellectivity  must  be,  or  in  some 
way  become  correlated  with  this  sense  of  love,  under- 
lying as  it  does  this  sense  of  appreciation,  reciprocity, 
fear,  hope,  aspiration ;  and  also  become  correlated  in 
action  with  that  outward-going  power,  by  wThich  it 
acts  in  all  demonstrated  life.  As  man  goes  into,  and 
gets  the  complement al  powers  of  his  own  intrinsic 
self-consciousness,  he  intuscepts  himself,  and  finds  his 
moral  nature  as  discriminate  from  the  organic  in- 
stincts, passions,  and  emotions  around  this  Self.  He 
intuscepts,  re-lives  himself,  in  thus  re-examining  all 
his  thoughts  and  motives  of  conduct.  So  to  analyze 
these  instincts,  organic  passions,  and  emotions  of  his 
owTn  constitution,  which  liken  him  to  the  animal 
orders  below  him,  he  must  compare,  classify,  and 
deduce  ;  but  induct,  intuscept  the  powers  which  so 
manifest  themselves.  The  judge,  the  priest  in  actual 
confession,  the  clergy  in  the  analysis  they  make  of 
the  human  passions,  emotions,  re-live,  go  into,  and  in- 
tuscept the  lives  of  others,  and  who,  in  their  higher 

7 


74  DEUS-SEMPER. 

reaches  of  these  analyses,  in  the  actual  facts  submit- 
ted to  their  knowledge  in  life  and  history,  reach  to 
the  intusception  of  God.  You  intuscept  Democritus, 
the  Atomic  philosopher,  and  Comte — I  intuscept 
them,  but  in  the  appreciation  of  other  elements  of 
the  true  self-consciousness,  than  this  mere  knowing 
power.  I  intuscept  Socrates  and  Plato,  Moses  and 
Jesus.  The  separated,  limited  objective  Ego,  this  cen- 
tral Self  of  each  self,  therefore,  in  itself,  and  by  its 
own  intrinsic  self-hood,  has  the  powers  correspond- 
ent to  this  fulness  of  cognition,  appreciation,  and  of 
action.  The  Necessitarian's  analysis  ends  in  the  Ne- 
cessitarian's induction.  He  inducts  his  Forces  by  the 
observation  of  their  effects.  We  induct  the  self-con- 
sciousness, in  full  complement  of  its  intellectual  and 
moral  powers,  from  the  uniformity  of  its  normal  ef- 
fects, not  as  gathered  from  the  action  of  the  organic 
powers  which  surround  it,  but  by  a  mental  analysis, 
from  its  own  discrete  action,  as  it  rules  over  them, 
and  moulds  them  into  or  under  its  system  of  life.  In 
the  great  plane  of  Nature,  we  only  enlarge  the  field 
of  the  analysis,  the  comparison  of  all  the  facts,  their 
classification  by  deduction,  and  in  induction  we  find 
the  Wisdom  of  God — by  Intusception  we  find  God. 

Thus  is  found  Intelligence,  Reason,  Appreciation, 
Love,  and  with  these  the  determinate  Actualization 
of  man  from  his  own  self-conscious  Self-hood,  from 
his  own  objective  position,  out  into  the  objective  life 
around  him,  in  his  allowed  circle  of  life.  So  in  this 
wise,  man  is  the  sum  of  all  things.  The  microcosm 
in  the  macrocosm. 


THE    SUPREME    SELF -CONSCIOUSNESS.  75 

Bufus.  You  seem  to  make  or  have  made  a  distinc- 
tion between  the  Physical  Forces  and  your  intelli- 
gence, which  uses  the  Polar  Power,  and  makes  it 
morphic  or  form-giving,  the  Appreciative,  which  be- 
comes associated  with  the  Attractive  Force,  and  the 
Actuation  of  man,  which  may  or  may  not  be  actual- 
ized, and  thus  may  or  may  not  become  the  physical 
force  of  repulsion — the  overt  projectile  force — of  set- 
ting over  these  abstractions  of  life  into  positive  life, 
and  then  you  go  up  above  the  present  order  of  nature 
and  ascribe  these  to  your  God.  And  so  your  God  is 
an  abstract  ideal  being. 

Cerinus.  I  trust  I  have  approached  the  Solemn 
Presence  in  all  reverence.  I  know  the  levity  with 
which  "  some  rush  in  where  angels  fear  to  tread,"  and 
I  know  something  of  those  gradual  steps  by  which 
the  self-consciousness  of  others  has  been  trained 
through  sorrows  and  afflictions,  as  they  sought  the 
great  bosom  of  the  Father  of  all,  until  fear  (awe)  was 
chastened  into  love.  If  some  of  human  mould  will 
scale  the  heights  of  Science  or  of  Speculation  to  find 
a  primeval  abyss  of  darkness  and  nothingness,  may 
I  not  stand  here  to  show  that  the  light,  the  intelli- 
gence and  love,  and  the  beneficent  power  in  men  all 
around  us  is  but  the  reflection,  yet  in  some  sort  em- 
bodying tjie  elements  of  Divine  Light,  as  from  before 
the  time  when  Herschel's  nebulae  demonstrated  the 
ubiquity  of  omnipresent  powers  (for  there  are  three- 
fold powers  in  Light)  which  pervade  the  infinitude  ? 
You  seem  to  insist  upon  the  eternity  of  your  Forces 
or  your  Persistent   Force  as  nude  physical  force. 


76  DEUS-SEMPER. 

You  are  neither  omniscient  nor  eternal,  therefore  you 
cannot,  dare  not,  as  a  scieutific  man  true  to  your 
own  method  and  processes,  affirm  that  Physical 
Forces,  as  physical  forces,  had  no  beginning  and  will 
have  no  end.  You  have  no  physical  stand-point 
behind  or  previous  to  your  atoms,  to  declare  the 
nature  and  qualities  of  the  forces  which  made  the 
atoms.  You  have  no  formula  or  analysis  in  Science, 
nor  any  thought  in  Speculation,  to  declare  how  you 
can  get  even  simple  motion  from  a  homogeneous 
Persistent  Physical  Force,  nor  from  an  equilibrium 
of  such  forces.  If  there  was  no  such  equilibrium, 
but  a  chaos,  confusion  of  forces,  in  like  manner,  you 
have  no  formula,  analysis,  or  thought  of  these  prime 
forces,  as  such  forces,  for  their  limitations  in  order, 
and  the  orderly  chain  and  system  in  order  from  the 
confusion.  Assume  the  beginning  of  motion,  and  the 
highest  thought  of  this  scientific  system  is,  that  there 
is  a  tendency  to  "  equilibration  "  of  these  forces,  to 
a  "  moving  equilibrium "  of  these  forces  at  some  in- 
tervening point  in  these  series  of  forces, — a  whirling 
centre,  standing  still  on  its  own  motion!  "Now 
towards  what  do  these  changes  tend  ?  Will  they  go 
on  forever,  or  will  there  be  an  end  to  them?  Can 
things  increase  in  heterogeneity  through  all  future 
time,  or  must  there  be  a  degree  winch  the  differen- 
tiation and  integration  of  Matter  and  Motion  cannot 
pass?  Is  it  possible  for  this  universal  metamorpho- 
sis to  proceed  in  the  same  general  course  indefinitely, 
or  does  it  work  towards  some  ultimate  state,  admit- 
ting no  further  modification  of  like  kind  ?     The  last 


THE    SUPREME    SELF-CONSCIOUSNESS.  77 

of  these  alternative  conclusions  is  that  to  which  we 
are  inevitably  driven. "  Spencer,  First  Prin.,  ch.  xvi. 
Here  is  the  deadlock  of  the  universe.  If  the  laws  of 
Physical  Force  must  end  in  this  deadness  of  Force, 
then  there  can  be  no  new  movement  from  them  as 
such.  The  end  is  but  a  type  of  the  beginning.  If 
the  forces  must  end  in  deadness  of  force,  there  can 
be  no  beginning  conceived  for  the  life  of  these  forces 
in  and  of  themselves.  Geology  in  tracing  the  con- 
vulsions of  the  earth  begins  now,  and  with  a  state 
of  comparative  order,  and  traces  back  through  condi- 
tions of  less  order  to  a  rudimentary  condition,  and  so 
finds  a  beginning ;  Science  analyzes,  back  and  back, 
the  outward  forms  of  all  things  to  the  sixty-four 
chemic  elements,  and  then  declares  that  these  chemic 
elements  are  the  resultants  of  previously  subsisting 
forces.  As  these  chemic  elements  assume  those  forms, 
essential  to  all  the  successions  of  economies  in  order, 
they  appear  in  differentiations  for  these  economies  and 
this  order,  and  for  the  scientific  analysis  of  man,  stand- 
ing in  his  self-consciousness  at  and  in  the  end  of  this 
order.  The  first  word  of  nature  is  designate  and  speci- 
fic limitations  of  these  forces  for  orderly  lines  of  causes 
and  effects  in  a  system  of  causes  and  effects.  The 
designate  and  specific  limitations  of  Forces  must  be 
in  the  Forces  themselves,  or  in  something  above  the 
Force.  If  above  these  forces  as  physical  forces,  then 
that  which  so  limits  in  diversifications  and  systems, 
and  a  system  of  the  whole,  must  be  a  force  so  to  di- 
versify, differentiate,  and  move  into  order.  This  prime 
quality  of  Force  results  just  as  necessarily  as  the  con- 

7* 


78  DEUS-SEMPER. 

elusion  or  the  induction  that  "the  highest  law  in 
physical  science  which  our  faculties  permit  us  to  per- 
ceive is  the  Conservation  of  Force."  In  such  desig- 
nate limitations  of  powers  to  designate  ends,  in  an 
unfolding  order  of  movement,  is  the  self-conscious 
differentiation  of  powers,  and  there  is  no  intellectual 
or  moral  necessity  for  the  physical  deadlock  of  the 
universe.  Assert,  or  so  demonstrate  this  Norm- 
Power  of  the  universe,  and  Religion  and  Science  are 
at  one.  But  this  is  not  necessarily  Pantheism.  Mat- 
ter has  clearly  existed  from  before  the  time  of  Her- 
schel's  nebulse.  That  which  is  higher  than  matter, 
and  which  preceded  all  forms  of  matter  and  self-con- 
sciously rules  it,  aijd  to  which  no  deadlock  can  be 
ascribed,  may  in  all  fairness,  under  all  the  processes 
capable  to  the  human  mind,  be  affirmed  to  be  less 
destructible  than  matter,  and  to  have  a  more  eternal 
persistence  than  a  grain  of  sand.  Nay,  it  is  the  eternal 
insolubility  of  the  Normal  Power.  This  is  not  only 
in  clear  representation,  but  in  positive  fact  in  man. 

Man,  in  the  self-consciousness  of  his  normalative 
powers,  is  thus  the  sum  of  all  things.  The  microcosm 
in  the  macrocosm.  As  he  differs  from  thd  organic 
creatures  nearest  below  him  in  organization,  he  dif- 
fers from  them  in  intellectual  and  moral  qualities  of 
life.  For  these  differences  there  are  new  and  dis- 
tinct forms  of  organization.  The  fact  of  the  differ- 
ences of  organizations  and  the  correspondence  of 
differences  of  gradations  is  the  law  (norm)  and  the 
fact  of  all  the  gradations  from  man  to  the  lowest 
form  of  animal  life,  nay,  to  the  differences  of  the 


THE    SUPREME    SELF -CONSCIOUSNESS.  79 

vegetal  classes  and  species,  nay  more,  to  the  differ- 
ences of  the  sixty-four  chemic  elements,  nay  still 
further,  to  the  discrete,  the  absolute  verities  of  the 
discrete  differences  of  Repulsion,  Attraction,  and 
Polarity,  of  each  of  which  there  can  be  no  more 
analysis  than  there  can  be  of  the  self-consciousness, 
which  definitively  exercises  these  powers  in  intellec- 
tual and  moral  life,  and  actuates  through  these  very 
powrers  in  and  on  physical  nature. 

In  the  gradations  of  animal  life,  man  is  last,  then 
Mammalia,  then  Fish,  and  below  this  order,  in  all 
the  facts  and  qualities  of  organization,  are  the  Ar- 
ticulates, the  Mollusks,  and  the  Radiates,  each  order 
with  differing  fundamental  laws  and  forms  of  organ- 
ization, by  which  the  scientific  world  with  great  uni- 
formity, the  mental  reflexion  of  the  very  uniformity 
which  prevails  in  nature,  has  arranged  them  in  their 
respective  orders.*    As  the  descent  is  made  down 

*  All  animals  arise  from  eggs.  All  these  eggs  seem  identical  in 
the  beginning.  The  egg  consists  of  an  outer  envelope,  the  vitel- 
line membrane  containing  a  fluid  more  or  less  dense,  and  variously- 
colored  ;  the  yolk  within  this  is  a  second  envelope,  called  the  ger- 
minative  vesicle,  containing  a  somewhat  different  and  more  trans- 
parent fluid,  and  in  this  fluid  of  this  second  envelope,  float  one  or 
more  germinative  specks.  Each  egg  has  such  tenacity  of  its  indi- 
vidual principle  of  life,  that  no  egg  was  ever  known  to  swerve, 
radically,  from  the  pattern  of  the  parent  animal  that  gave  it  birth. 
At  this  point  discriminable  animal  life  in  four  diverse  orders  of 
organization  appears,  Kadiates,  Mollusks,  Articulates,  and  Verte- 
brates. These  four  types,  with  their  four  modes  of  growth,  seem 
to  fill  out  completely  the  plan  or  outline  of  the  Animal  Kingdom, 
and  leave  no  reason  to  expect  any  further  development,  or  any 
other  plan  of  animal  life  within  these  limits.     The  eggs  of  all  ani- 


80  DEUS-SEMPER. 

this  long  line,  the  organization  is  degraded  in  the 
order  of  the  gradation,  in  the  sense  that  it  is  an  or- 

mals  are  spheres.  In  the  Kadiates,  the  whole  of  the  periphery  is 
transferred  into  the  germ,  so  that  it  becomes,  by  the  liquefying  of 
the  yolk,  a  hollow  sphere.  The  law  of  their  organization  is  a  cen- 
tral conformation  with  radiating  partitions  converging  from  the 
outer  edges  towards  this  centre.  They  are  Polyps  (or  Sea- Anem- 
ones and  Corals);  Acalephs  (or  Jelly-Fishes,  and  Echinoderms, 
or  Star-Fishes,  Sea-Urchins,  etc.).  In  the  Mollusks,  the  germ  lies 
above  the  yolk,  absorbing  its  whole  substance  through  the  under 
side,  thus  forming  a  massive  close  body,  instead  of  a  hollow  one. 
The  law  of  organization,  here,  is  a  two-sided  symmetry  or  bilate- 
ral division,  on  either  side  of  a  longitudinal  axis.  They  are  Acale- 
pha  (Oysters,  Clams,  Mussels,  and  the  like) ;  Gasteropoda  (Snails, 
Slugs,  Cockles,  Conchs,  Periwinkles,  Limpets,  Whelks,  and  the 
like) ;  Cephalapoda  (Cuttle-Fishes,  Squids,  Nautili,  etc.).  In  the 
Articulates,  the  germ  is  turned  in  a  position  exactly  opposite  to 
that  of  the  Mollusk,  and  absorbs  the  yolk  upon  the  back.  The 
law  of  organization  is  a  long  body,  divided  through  its  whole 
length  by  movable  joints;  Worms,  Crustacea,  and  Insects.  In 
the  Vertebrates,  the  germ  divides  in  two  folds,  one  turning  up- 
ward, the  other  downward,  above  and  below  the  central  backbone; 
the  one  turning  up  above  the  backbone  to  form  and  inclose  all  the 
sensitive  organs — the  spinal  marow,  the  organs  of  sense,  all  those 
organs  by  which  the  life  is  expressed ;  the  other  turning  downward 
below  the  backbone,  and  inclosing  all  those  organs  by  which  life 
is  maintained,  the  organs  of  digestion,  of  respiration,  of  circulation, 
of  reproduction,  etc. ;  Fishes,  Keptiles,  Mammalia,'  and  Man.  On 
these  four  fundamental  types  of  organization  all  the  animal  life  of 
the  vast  geologic  eras  and  of  the  present  condition  of  the  earth 
were  formed,  in  their  manifold  diversifications  of  forms  and  in- 
stincts. All  these  types  began  in  the  early  Silurian  age.  The  Ver- 
tebrates, the  class  to  which  Man  belongs,  was  then  commenced. 
Then  passing  through  the  Devonian  era,  Keptiles  appeared  in  the 
Carboniferous;  then  through  the  Permian,  Birds  appeared  in  the 
Triassic ;  the  next  period  was  the  Jurassic,  in  which  Marsupial 
animals  appeared;   then  passing  through  the  Cretaceous  to  the 


THE    SUPREME    SELF-CONSCIOUSNESS.  81 

der  of  determinate  imperfection  working  to  a  higher 
order.  In  each  ascent,  from  the  lowest  to  the  high- 
est, there  are  new  organic  powers  introduced,  corre- 

Eocene,  the  True  Mammalia  made  their  appearance;  then  through 
the  Miocene  and  Pliocene  to  the  Age  of  Man.  See  Agassiz, 
Methods  of  Study.  In  the  Azoic  times,  Life  existed,  but  in  scarcely 
appreciable  forms.  In  the  Lower  Silurian,  both  vegetal  and  ani- 
mal life  commenced,  yet  starting  with  these  diversifications,  as 
the  preparative  and  assimilating  plasticities  were  modified  for  use, 
it  reached  a  maximum  of  monster  broods  of  all  kinds,  which  the 
wildest  fancy  of  man  could  not  fashion,  then  softened  and  human- 
ized, as  it  were,  in  the  closing  epochs.  In  these  progressions  the 
advance  is  traced  by  the  preparation  of  Brain,  not  in  mere  quan- 
tity, but  in  quality  and  difference  of  organization,  until  the  sug- 
gestion dawns  on  us,  who  see  the  movement  from  on  this,  the  phe- 
nomenal side  of  nature  and  life,  that  the  amount  and  variety  of 
functionalized  forces  are  as  the  quantity,  quality,  and  organization 
of  Brain.  As  Hugh  Miller  remarks,  "  The  fish  seems  most  cer- 
tainly to  have  preceded  the  reptile  and  the  bird  ;  the  reptile  and 
the  bird  to  have  preceded  the  mammiferous  quadruped ;  and  the 
mammiferous  quadruped  to  have  preceded  man — rational,  account- 
able man,  with  his  capacity  for  understanding  obligations — last 
born  of  his  creatures.  .  .  The  brain  which  bears  an  average  pro- 
portion to  the  spinal  cord  of  not  more  than  two  to  one  came  first — 
it  is  the  brain  of  the  fish ;  that  which  bears  to  the  spinal  cord  an 
average  proportion  of  two  and  a  half  to  one,  succeeded  it — it  is  the 
brain  of  the  reptile ;  then  came  the  brain  as  averaging  three  to  one — 
it  is  that  of  the  bird ;  next  in  succession  came  the  brain  as  aver- 
ages four  to  one — it  is  that  of  the  mammal;  and  last  of  all  there 
appeared  a  brain  that  averages  as  twenty-three  to  one — reasoning, 
calculating  man  had  come  upon  the  scene. "  In  this  last  gulf 
of  difference,  these  diversities  of  organs  and  differentiation  of 
powers  for  the  intellectual  and  moral  identification  of  man,  indi- 
cates him  as  a  distinct  and  distinctive  feature  in  the  whole  econ- 
omy, embodying  a  higher  purpose.  The  gulfs  of  differentiation  are 
marked  and  distinct,  and  more  distinctly  marked  in  the  last. 


82  DEUS-SEMPER. 

spondent  to  the  higher  form  of  life  deployed  in  the 
line  of  the  ascent.  Is  thia  Development?  that  is, 
is  it  nude,  blind,  unreasoning,  unappreciative,  unnor- 
malative  repulsion,  attraction,  and  polarity,  by  such, 
their  intrinsic  powers  as  nude  forces,  working  up  to 
self-consciousness  ?  A  new  theory,  of  late,  has  been 
started  in  Geology.  The  old  theory  was,  that  in  va- 
rious of  the  geologic  convulsions,  the  breaks  and  up- 
heavals over  the  surface  of  the  earth  were  so  violent 
that  they  destroyed  all  the  principal  forms  of  life, 
plant  and  animal,  existing  in  the  intervals  between 
the  breaks,  and  the  new  succeeding  era  ushered  in, 
began  with  new  and  higher  forms  of  life.  These 
higher  forms  of  life  do  belong  to  the  successions,  and 
do  characterize  them  as  much  as  any  of  the  new  con- 
ditions of  the  earth  appearing  in  these  successions, 
and  which  give  them  their  scientific  designations,  as 
the  Azoic,  the  Silurian,  the  Devonian,  the  Carbonife- 
rous, etc.,  etc.,  or  the  Azoic,  Palaeozoic,  Mesozoic, 
Cenozoic,  and  the  Tertiary  and  Post-tertiary  periods. 
But  in  the  facts  which  Geology  then  seemed  to 
demonstrate,  the  new  successions  always  started  with 
much  higher  forms  of  life.  This  was  a  valid  foun- 
dation for  an  argument  of  divine  interposition  to 
create  these  new  and  higher  forms  of  life,  upon  these 
complete  destructions  of  the  geologic  convulsions. 
The  breaks  and  chasms  of  the  geologic  upheavals 
broke  the  very  lines  of  development  which  was,  as  it 
yet  is,  the  necessary  doctrine  of  the  Scientists.  Geo- 
logic convulsions  destroying  all  their  existing  forms 
of  life,  and  new  eras  coming  in  with  other  far  differ- 


THE    SUPREME    SELF -CONSCIOUSNESS.  83 

ent  and  higher  forms  of  both  vegetal  and  animal  life, 
in  each  new  succession,  was  a  formidable  difficulty 
to  any  theory  of  mere  Development.  The  ground 
of  argument  is  shifting  now.  It  is  now,  that  not- 
withstanding the  evidences  of  these  great  convul- 
sions, and  disappearances  of  the  old  forms  and  the  ap- 
pearances of  the  new,  there  was  such  a  condition  of 
the  earth  left  from  the  Azoic  to  the  Palaeozoic,  from 
this  into  the  Mesozoic,  from  this  into  the  Cenozoic, 
and  from  this  into  the  Tertiary,  with  their  subordi- 
nate conditions,  as  permitted  the  perpetuation  of 
species  across  these  times  and  places  of  convulsions, 
and  so  furnished  time  and  space  for  the  gradual 
transitions  from  the  old  into  the  new  forms.  Ann. 
Sci.  Dis.,  1865,  p.  282.  If  so,  there  is  more  room  for 
their  accumulation  of  evidence  that  the  lower  forms 
developed  into  the  higher  forms ;  and  to  establish 
such  development,  they  must  define  the  very  line  of 
the  animal  life,  from  the  beginning  of  all  life,  which 
wrould  develop  into  man  in  the  end,  ai\d  then  show 
that  in  none  of  these  geologic  breaks,  that  line  was 
not  broken,  but  had  its  perpetuative,  continuous,  and 
identifiable  line  of  development — this,  clearly  in  view 
of  the  brain-differences  stated  in  the  note,  and  the 
gulf  between  the  Mammalian,  or  the  Quadrumanous 
and  the  Human  Brain— ^and  in  the  differences  of  or- 
ganic life  in  the  beginning,  overlooking  other  diffi- 
culties attending  such  theory.  The  uniform  fact  of 
geology  is,  that  when  the  higher  forms  appeared, 
they  came  in  their  perfected  forms  of  species  of  their 
different  kinds  ;  and  no  disturbing  evidence  of  any 


84  DEUS-SEMPER. 

kind  has  been  presented  in  these  transitions  of  any 
changes  of  type  in  species.  As  we  go  down  these 
steps  of  the  Giant's  Causeway  to  the  beginning  of 
life,  life  starts  at  the  first  with  four  different  forms  of 
structural  organization ;  in  these,  Radiates,  Mollusks, 
Articulates,  and  Vertebrates,  each  is  susceptible  of 
vast  diversifications  in  external  form  and  internal 
organization  in  each  general  type,  as  shown  by  the 
great  varieties  in  the  geologic  fossilizations,  and  the 
varieties  of  each  class  now  subsisting.  It  is  diver- 
sity of  Orders  in  system,  and  it  is  throughout  adap- 
tation. The  adaptations  (correlations)  are  exact  arid 
systematic.  You  say  that  this  is  the  law  of  Nature, 
meaning  only  that  your  blind,  nude,  unconscious 
forces,  beginning  in  the  known  and  now  well-estab- 
lished chaos  of  atoms,  have  worked  up  to  that  self- 
consciousness  at  and  in  which  you  can  formulate  a 
law  for  that  which  has  been  systematic  without  law! 
Descend  still  lower  into  the  elementary  chaos,  and 
there  are  the  chemic  elements  for  the  rocks,  the 
earths,  the  metals,  the  water,  and  the  air,  and  it  is 
diversity  and  adaptation  to  what  of  the  past  then 
was,  and  to  all  of  the  future  ;  and  in,  back  of  these, 
lie  these  Positive  Forces,  or  this  homogeneous  per- 
sistent Force  for  the  formation  of  these  sixty-four 
chemic  elements  of  which  all  things  are  composed. 
There  was  a  chaos  then,  but  no  intellectual  confusion, 
for  out  of  this  primordial  condition,  stripped  of  every- 
thing, according  to  your  scientific  analysis,  except 
of  blind,  nude  repulsion,  attraction,  and  polarity,  come 
these  elements,  exact  and  proper  in  themselves,  ex- 


THE    SUPREME    SELF-CONSCIOUSNESS.  85 

actly  correlate  to  each  other — shall  I  not  now  say  cor- 
related? and  precisely  adapted  to  the  orderly  and 
systematic  unfolding  of  a  great  movement  of  proces- 
sion, embracing  all  the  subsequent  economies  of  na- 
ture in  system.  In  the  first  step  of  this  movement, 
it  is  atomic  lime  (calcium),  or  sand  (silicon),  or  alumi- 
num, carbon,  lead,  silver,  gold,  etc.,  etc.,  all  in  their 
diverse  quantities  and  qualities,  and  suited  for  quan- 
titative and  qualitative  combinations,  and  adapted 
to  the  succeeding  differentiations  of  the  normal  and 
morphic  forces  of  the  vegetal  and  animal  forms  of  life, 
and  these  differentiate  forms  of  vegetal  and  animal 
life,  in  their  perpetuative  powers  of  successive  life — 
as  they  were  introduced  in  the  long  geologic  inter- 
vals ;  and  in  the  animal,  when  the  norm  is  lost,  the 
species  become  extinct,  and  are  never  restored. 
Geology  at  one  time  seemed  to  indicate  the  entire 
loss  of  some  of  the  very  lowest  forms  of  animal  life, 
which  existed  in  one  period,  were  lost  in  a  successive 
one,  and  reproduced  in  a  still  later.  The  later  theory 
of  geology,  of  a  continuation  of  the  condition  of  the 
earth  through  which  life,  in  most  of  its  forms,  might 
have  been  perpetuated,  will  answer  any  question  on 
this  point.  But,  on  any  geologic  theory,  the  low 
forms  of  life  of  these  animals,  the  multiplicity  of 
their  sperms,  the  rude  conditions  under  which  they 
can  exist,  will  account  for  their  perpetuation.  Is 
Polarity  the  Intellective  Power,  or  is  it  a  Force  under 
the  guidance  of  Intellective  Power  ?  There  may  be 
a  distinction,  but  there  is  no  difference  in  the  final 
thought.     With  such  Polarity  in  correlation,  in  co- 

8 


86  DEUS-SEMPER. 

ordination  with  repulsion  and  attraction,  the  variety 
of  differentiations  is  not  only  possible,  but  probable 
to  thought.  There  is  no  other  thought  for  the  dif- 
ferentiation in  the  Beginning  from  these  Prime 
Forces  into  motion,  into  designate  and  determinate 
motions,  into  the  atomic  differentiations  in  their  di- 
verse quantities  and  qualities,  into  the  preparation 
and  fixity  of  the  diverse  and  controlling  forms  of 
vegetal  and  animal  life,  into  the  expressive  instincts 
of  the  animal  organizations,  into  the  thoughts,  pas- 
sions, and  emotions,  so  subject  to  perversion  and  hal- 
lucination, so  subject  to  exacerbation  and  fanaticism, 
so  subject  to  exaltation  and  enthusiasm  in  the  cohe- 
sions and  repulsions  of  domestic,  social,  civil,  and  re- 
ligious life, — and  into  the  Self-Consciousness  of  the 
wise  man  who  modulates  or  rules  all.  The  atoms 
may  pass  from  form  to  form  in  endless  cycles  of 
transmutations,  but  it  is  the  form,  as  a  norm  of 
power,  which  shapes  them  in  these  transmutations  ; 
and  in  the  human  form  they  may  come  and  go  eight 
or  ten  times,  so  that  at  the  end  of  every  seven  to  ten 
years,  there  shall  not  be  a  particle  in  that  body  at 
the  end  which  was  there  in  the  beginning  of  such 
term,  yet  the  same  self-consciousness  thinks,  and 
loves,  and  actuates  these  thoughts  and  love,  through 
all  this  organization,  constituted  for  action  both 
ways — in  to  the  self-conscious  Self,  and  out  from  it, 
in  determinate  action,  is  poised  on  a  system  of  adap- 
tability, subject  to  excess  or  deficiency  of  organic 
power,  to  disease,  to  exacerbation,  and  to  the  mould- 
ing influences  of  this  Self  from  within.     To  the  in- 


THE    SUPREME    SELF -CONSCIOUSNESS.  87 

tentive  observer,  both  classes  carry  the  indicia  along 
with  them  in  the  daily  habits  of  life.  If  it  is  the 
action  of  physical  agents  (alcohol,  etc.),  on  the  physi- 
cal organization,  which  gives  you  the  outward  evi- 
dences of  the  drunkard,  the  glutton,  etc.,  it  is  the 
same  outward  evidence,  yet  acting  from  within  out- 
wardly, which  testifies  to  the  meditative,  intellectual 
Spirit  within,  thus  demonstrating  its  life.  [The  law 
of  these  physical  forces,  acting  as  mere  physical 
forces,  would  seem  to  be,  to  disintegrate  as  mere 
stimulants  and  reduce  to  atomic  conditions ;  or  as 
astringents  to  close  up,  harden,  solidify — and  in  ex- 
cess in  either  way  to  produce  their  respective  effects, 
and  so  change  the  quality  of  atoms  as  to  render  them 
unfit  for  the  uses  of  the  superimposed  vitality,  and 
of  the  mental  agent  within.] 

It  is  system  in  the  Beginning,  it  is  system  through- 
out, and  it  is  system  in  the  end.  Thought,  in  its  com- 
bination with  love,  is  the  Norm  of  all  man's  proper 
action.  If  he  derive  it  from  nature,  then  it  is  in  Na- 
ture, and  Nature  is  Wise  and  Loving,  and  the  Wis- 
dom and  Love  in  the  Beginning  is  thus,  with  the 
whole  series  in  this,  their  omnipresence.  If  he  does 
not  so  derive  it,  then  it  does  not  belong  to  the  order 
of  Nature.  Matter  is  not  eternal.  It  starts  with 
necessary  and  discriminate  differences,  for  all  the  sub- 
sequent economies — no  more — no  less ;  so  the  Scient- 
ists affirm,  and  we  affirm.  There  is  nothing  outside 
of  the  intellectual  and  moral  order  of  God.  Forces 
made  matter  in  sixty -four  differentiate  kinds.  These 
have  their  own  intrinsic  and  necessary  correlations 


88  DEUS-SEMPER. 

of  action  and  interaction,  but  in  these  forces  of  their 
own  immanent  stabilitation,  they  as  atoms  would  re- 
main perpetual  in  themselves,  or  in  their  chemic  com- 
binations. But  these  atoms  have  other  correlations 
than  those  which  are  chemic.  The  differentiate  forms 
of  forces  in  vitality,  in  vegetal,  and  animal  life  ap- 
pear, and  these  seize  the  chemic  elements,  and  mould 
them  into  the  multiform  varieties,  and  manifold  and 
new  qualities.  In  the  constant  observation  of  na- 
ture, it  is  not  the  inferior  chemic  forces,  opening  up 
into  higher  form,  and  to  make  the  germs  of  vegetal 
and* animal  life,  but  it  is  these  germs,  with  their  own 
higher  stabilitated  norms  of  powers,  which  seize,  con- 
trol, and  mould  the  chemic  atoms.  New  forms  of 
animal  life  appear  in  the  successions  of  the  great  line 
of  life.  They  are  definitive  ;  they  are  so  normal ;  they 
are  uniform,  persistent,  and  continuous,  and  have  the 
same  law  and  fact  for  their  analytic  induction,  that 
attraction,  repulsion,  and  polarity  have,  and  in  their 
various  and  definitive  forms  express  the  Norm  of 
Powers  which  ruled  them  into  form.  Hence,  the 
new  and  independent,  yet  correlated  forms  of  power 
for  these  successions,  superinduced  upon  and  into 
the  persistent  forces  of  the  Scientist.  Organization ! 
The  Plant — the  plants  are  variously  organized,  and 
express  their  determinate  limits,  and  qualities  (attri- 
butes) of  organization.  So  in  animal  life.  So  in  the 
instincts  of  animals  ;  each  instinct  is  the  determinate 
limit  and  quality  of  the  instinct.  So  in  the  instincts 
of  man,  his  senses,  his  passions,  desires,  are  each  the 
determinate    limit   and  quality  which   make   each 


THE     SUPREME    SELF -CONSCIOUSNESS.  B» 

what  it  is ;  and  the  outward  limit  of  form,  which 
makes  him  the  outward  or  physical  man.  Self-con- 
sciousness presides  over  the  whole,  in  more  or  less 
autopsic  rule,  and  moulds  all  to  a  converging  and 
progressive  end  of  life.  Man  expresses  his  norms  of 
thought  in  overt  objective  actuation.  His  organiza- 
tion is  the  instrumentality  of  his  self-conscious,  ruling, 
and  directive  Self.  Segregated  and  limited  as  it  is 
in  organization,  it  can  only  manifest  itself  in  the  limi- 
tations of  this  organization.  Yet  it  moulds  that  or- 
ganization to  its  definite  character,  until  observant 
men  can  read  it,  and  pronounce  the  predominate  life 
within,  as  of  gross  indulgence,  or  moral  restraint  and 
culture.  This  organization,  subject  to  the  law  of  the 
atoms  which  compose  it,  as  modified  by  the  type 
of  the  human  form  which  embodies  these  atoms,  is 
subject  to  accident,  to  disease,  to  medicinal  and  phys- 
ical causes,  and  so  may  present  varieties  from  the 
idiot,  to  the  man  standing  on  the  topmost  round  of 
life.  Show  me  how  man  can  unfold  his  intelligence 
without  this  physical,  intellectual,  and  moral  com- 
plexity in  nature,  to  call  forth  the  activities  of  the 
successive  numbers  of  the  human  family ;  how  he 
can  expand,  and  universalize  his  love,  so  that  it  shall 
be  at  all  commensurate  with  activities  promotive  of 
a  moral  order — and  on  the  idea  of  God,  become 
representative  of  him  in  image  and  likeness,  and  so 
appreciative  of  the  great  Parental  Love,  without 
his  actualization  of  himself  in  this  intelligence  and 
love  among  and  amidst  these  complexities  and  these 
conditions  of  his  fellow-men,  from  the  lowest  to  the 

8* 


90  DEUS-SEMPER. 

highest,  then  I  will  show  you  why  there  should  be  no 
crime  nor  folly  in  the  world,  no  helpless  idiot  to  call 
forth  your  sympathies,  no  child  of  sorrow  and  shame 
to  invoke  your  commiseration,  and  perhaps  restrain 
your  excesses  of  passion  or  of  pride,  and  perhaps 
mould  your  own  correlations  to  life  in  the  feeling  of 
a  common  humanity ;  no  erring  brother  to  need  your 
direction  or  your  forgiveness,  and  to  purify  your 
own  nature,  in  forgiving;  no  man  of  large  intellect, 
groping  his  way  through  the  analyzations  of  Science, 
to  demonstrate  that  there  is  no  God,  and  to  end  by 
standing  face  to  face  in  the  personal  presence  of  the 
Supreme  One,  and  in  the  continual  conflict,  which  he 
will  evoke,  before  the  tribunal  of  Humanity,  bring 
out  the  rich  fulness  of  Reason  and  Love,  in  the  self- 
consciousness  of  man. f  Is  it  then  wonderful,  that  in 
the  long  lines  of  history,  thus  necessary  to  bring  forth 
and  to  coalesce  into  a  system  of  harmony  all  these 
powers  and  qualities  of  the  human  self-consciousness, 
which,  in  its  condition  in  nature,  was  to  be  "  fruitful 
and  multiply,  and  replenish  the  earth,  and  subdue  it," 
and  in  which  these  two  lines  of  Physical  Science  and 
Moral  Truth  are  committed  to  different  orders  of 
mind  in  that  history,  and  whose  conflict  was  neces- 
sary to  the  actual  deployment  and  "  conservation  " 
of  both,  in  their  rich  complemental  fulness,  that  as 
human  nature  is  so  constituted  for  this  history,  there 
should  be  at  times  indignant  scorn  on  the  one  hand, 
and  on  the  other,  theologic  intensiveness  ?  And  as,  I 
trust,  there  is  Charity  for  the  Scientist,  in  his  confi- 
dence of  Intellective  Power,  pursuing  his  investiga- 


THE    SUPREME    SELF -CONSCIOUSNESS.  91 

tions  in  the  pure  love  of  Truth,  and  for  the  welfare 
of  man,  so  there  may  be,  will  be,  a  full  appreciation 
for  the  sympathetic  and  mystical  martyrs  of  Moral 
Truth. 

Man  knows  his  own  power  of  setting  over  his  de- 
terminate acts  from  these  thoughts,  pictures  these 
norms  in  his  own  mind.  In  the  process  of  his  educa- 
tion, he  learns  to  discriminate  these  from  the  impul- 
sions of  his  instincts  in  his  various  appetites,  the 
stomach,  the  venery,  etc. ;  he  knows  his  own  love  of 
purity  and  charity  (love  in  the  highest  and  broadest 
acceptation  of  that  term),  and  in  the  processes  of  his 
education,  he  learns  to  distinguish  this  from  his  loves 
in  the  lower  gratifications ;  he  knows  his  own  self- 
conscious  intellective  power,  by  bringing  out  these 
pictures  of  the  mind,  by  retouching  them,  forming 
his  plans  of  conduct,  moulding  these  thoughts  into 
system,  and  electing  his  motive,  whether  from  these 
lower  loves,  or  this  higher  charity  of  love,  and  select- 
ing his  means,  time,  and  place  of  putting  them  into 
Actualization.  The  Trine  Powers — hypostases — are 
here.  They  are  in  all  the  elements  and  operations 
of  nature  below  him.  Here  they  are  in  their  greater 
purity  and  higher  nobility.  Here  you  can  see  them  as 
in  greater  image  and  likeness  to  an  omniscient  "Wis- 
dom, which  is  inductively  necessary,  pre-ordinately  to 
differentiate  forces  into  such  wisely  endowed  atoms 
for  the  chemic  and  the  succeeding  combinations  of 
uses ;  and  of  the  power  which  is  omnipotent,  in  the 
sense  of  a  wise  and  reasonable  omnipotence,  to  actu- 
alize all  these  into  the  concrete  forms,  and  intellectual 


92  DEUS-SEMPER. 

and  moral  uses  of  nature  and  life ;  and  of  that  love 
winding  in  all  the  forms  of  attractions  and  gratifi- 
cations, and  all  these  dawning  to  all  uprising  souls, 
into  the  self-conscious  day  "of  everlasting  bright- 
ness." As  this  Polar  Power  of  the  Scientists  moves 
through  and  over  the  face  of  creation,  impressing 
designate  forms  and  specific  qualities  on  all  things, 
in  their  appropriate  successions  in  the  ages,  we  see 
it  as  the  hand  on  the  great  dial-plate  of  the  world, 
in  space  and  time,  though  the  secret  windings  and 
works  may  be  somewhat  hidden,  yet  giving  the  pre- 
cise hour,  from  age  to  age,  of  the  ways  and  the 
works  of  God. 

Gloria  in  Excelsis. 

Glory  be  to  God  on  high,  and  on  Earth,  Peace,  Good- Will  to- 
wards men.  We  praise  Thee,  we  bless  Thee,  we  worship  Thee,  we 
glorify  Thee,  we  give  thanks  to  Thee  for  Thy  great  Glory,  O  Lord 
God,  heavenly  King,  God  the  Father  Almighty. 


THE  PERSONALITY  OF  GOD:  THE  INDI- 
VIDUALITY OF  MAN. 

Rufus.  You  seem  to  have  reached  a  system  of 
Idealism  which  fits,  with  some  show  of  propriety,  to 
the  action  and  qualities  of  the  Trine  Forces,  or  per- 
haps you  prefer  to  call  them  the  eternal  hypostases, 
in  some  conformity  to  the  theologic  Trinity ;  but  how 
you  can  possibly  fashion  these  into  any  conception 


PERSONALITY  OF  GOD:    INDIVIDUALITY  OF  MAN.     93 

or  formula  of  thought  of  a  Personality — a  Personal 
God,  I  do  not  see. 

Cerinus.  You  affirm  Eepulsion,  and,  upon  your 
own  physical  elements,  you  have  no  other  fundamen- 
tal element  of  force,  or,  possibly  it  may  be,  modifi- 
cation of  the  Primal  force,  for  all  those  phenomena, 
those  acts  in  animals  or  men  tending  to  outward 
manifestation, — to  objective  manifestation  over  from 
themselves,  whether  as  instincts,  the  passions  of  men, 
or  the  determinate  and  positive  actuation  of  man ; 
and  this  latter  in  connection  with  your  Polar  Power 
— shall  I  not  call  it  now,  with  your  own  assent,  the 
morphic  power  of  your  Nature  ?  By  your  own  method 
of  analysis,  you  are  bound  to  resolve  the  complex 
back  to  the  root  of  force,  which  will  give  the  last 
analysis. 

So  you  must  resolve  all  the  attractions  of  life,  how- 
ever different  their  forms  in  gratifications,  mutuali- 
ties, reciprocities,  associations  in  friendship,  families, 
parties,  sects,  nations,  etc.,  to  some  root-force  of  co- 
herence common  to  all,  and  which  furnishes  them  the 
unitive  bond,  which  bring  men  together  and  bind  them 
in  these  associations,  and  this  you,  as  all,  must  find 
in  some  primordial  power  of  Attraction.  It  has 
even  found  an  entrance  into  theology.  See  Donoso 
Cortes,  ante,  16  ;  de  Sales,  Love  of  God,  b.  ix,  c.  i. 

Your  Polar  Power  is  ubiquitous,  and  everywhere 
is  shaping  and  giving  forms  and  qualities,  for  when- 
ever the  chemic  atoms  pass  into  these  different  forms, 
they  exhibit  different  qualities — as  in  the  qualities 
of  vegetables,  of  animal  flesh,  the  poison  of  snakes, 


94  DEUS-SEMPER. 

etc.  In  the  crucible,  the  batteries,  and  eye-glasses, 
these  forms  of  power  disappear,  or  do  not  appear, 
and  they  are  not  self-conscious.  Man,  in  his  self-de- 
terminateness  of  action — of  conduct,  not  only  mani- 
fests the  use  and  exercise  of  these  powers,  but  in  his 
clear  autopsic  and  self-regulated  self-hood,  is  cogni- 
zant of  these  powers  in  the  constant  use,  enjoyment, 
and  modified  control  of  all.  He  knows  determinately 
when  he  projects  into  action  from  his  anger,  indig- 
nation, wrath,  or  in  deliberate  acts  under  the  guid- 
ance of  his  reason — for  some  gratification  or  love ; 
he  knows  when  it  is  love  seeking  some  gratification, 
and  attracting  him  to  the  object,  and  intracting  the 
object  to  him.  He  polarizes  the  forms  and  plans  of 
all  his  sane  action  and  conduct.  His  true  position, 
as  a  man  of  thought,  is  not  at  the  poles,  but  in  that 
" neutral  line"  whence  all  questions  resolve  to  their 
opposite  poles ;  for  there  are  opposite  poles  of  thought 
and  feeling  in  every  proposition  of  conduct.  It  is  good 
or  bad,  prudent  or  foolish,  and,  in  some  form,  involves 
thought  and  feeling  in  opposite  poles  of  conduct.  The 
reflective  man  polarizes,  he  resolves — by  his  own  self- 
determining  Power — all  propositions  into  their  op- 
posite poles  of  antagonisms,  with  their  correlate  mo- 
tives, derived  from  the  gratifications  in  the  animal- 
istic instincts,  human  purposes,  or  love  of  moral  truth 
and  order.     He  is  the  self-conscious  Polar  Power. 

I  but  adopt  and  give  Vitality  to  your  own  word  and 
power,  and  find  it  in  connection  with  an  intelligent, 
cognitive,  and  appreciative  self-consciousness.  A 
cognitive,  appreciative,  and  actuative  self-conscious- 


PERSONALITY  OF  GOD:    INDIVIDUALITY  OF  MAN.     95 

ness,  which  perceives  abstract  mathematical  and 
geometrical  truth  in  their  separate  forms  of  truth, 
and  thinks  them  into  systems  of  this  abstract  Truth,  and 
then  actuates  them  in  the  material  uses  and  symbols 
of  life,  and  in  forms  and  uses  in  concrete  matter ; 
which  goes  behind  the  outer  symbols,  thus  actuated 
from  other  men's  minds,  to  the  pictures  and  thoughts 
from  which  they  actualized  them  ;  which  goes  behind 
these  acts  of  other  men  to  the  good  or  bad  motive, 
the  foolish  or  wise  thought  of  those  men,  and  posi- 
tively, and  with  great  certainty  in  general,  declares 
the  foolish,  the  vicious,  or  the  sinful  and  immoral 
motive,  feeling,  sentiment,  in  the  pure  or  perverse 
love,  which  is  the  real  foundation  of  action  in  all  men. 
You  affirm  that  this  result  is  the  development  of,  in, 
and  by  these  three  fundamental  Powers ;  I  claim  that 
it  is  deployment  by  and  through  these  fundamental 
powers,  in  virtue  of  a  Self-consciousness,  thus  stand- 
ing on  the  neutral  ground  of  antagonisms,  and  thus 
found  on  the  one  side  arising  from  organic  conditions, 
and  on  the  other  from  moral  life  in  the  self-conscious- 
ness. In  men,  in  all  normal  action,  the  manifesta- 
tion of  these  powers  is  preceded  by  the  self-conscious 
and  appreciative  direction  of  the  powers  before  or  at 
the  time  they  are  determinately  put  into  action.  It 
is  the  universal  judgment  of  courts  of  justice,  of 
daily  conduct,  of  the  judgment  man  gives  of  man ; 
and  it  is  the  high  ministry  of  the  teacher  of  moral 
truth,  to  give  a  moral  system  to  humanity  for  the 
regulation  of  these  powers.  So,  there  is  a  Regulative 
Power — from  moral  considerations. 


VO  DEUS-SEMPER. 

As  you  go  down  in  your  analysis  to  the  root-ele- 
ments of  your  powers,  and  thence  reascend,  you  give 
names  to  the  new  forms  of  nature  and  life  as  they 
appear  in  their  successions,  as  brought  to  light  by 
the  analysis.  As  you  ascend  from  atoms  to  crystals, 
to  vegetables,  to  animals,  to  man,  you  classify,  distrib- 
ute into  distinctive  orders,  and  name  them,  and  you 
define  processes — that  is,  you  find  new  powers,  forces 
of  differentiation  in  organism,  function,  and  office. 
These  names  represent  these  orders  in  their  succes- 
sions. To  man,  from  certain  facts  and  qualities 
which  distinguish  him  from  the  inferior  orders,  you 
give  a  distinct  name — in  virtue  of  those  other  and 
differing  qualities  which  make  him — man.  You  ana- 
lyze this  man,  and  in  his  system  and  nature  you  find 
representatives,  in  his  organization,  from  every  de- 
partment of  nature,  but  you  find  this  distinctive 
self-consciousness  in  autopsic  rule  over  all  below,  in 
virtue  of  these,  his  very  cognitive,  appreciative,  and 
executive  powers,  using  this  whole  realm  of  mathe- 
matical, ideative,  and  moral  truth, — and  it  is  from 
these  you  call  him  Man.  This  centrality  of  distinc- 
tion in  man  is  his  Personality.  This  you  associate 
with  his  external  form,  which  was  necessary  to  bring 
him,  as  man,  in  correlations  with  all  nature  and  life, 
and  from  habit,  you  find  it  difficult,  if  not  impossible, 
to  form  some,  any  conception  of  personality  which 
is  not  in  human  form.  It  is  the  art,  the  propriety, 
and  the  necessity  of  the  sculptor,  the  painter,  the 
poet,  nay,  of  the  preacher  or  the  priest,  to  present 
Personality  in  some  outward  form.     Thus  man  ever 


PERSONALITY  OF  GOD:   INDIVIDUALITY  OF  MAN.     97 

anthropomorphizes  his  God,  but  so  long  as  he  con- 
fines, limits  his  conceptions  in  this  forrri,  he  desecrates 
his  God.  Outward  form,  nor  inward  organization, 
in  organic  parts  and  frames,  is  not  our  Personality, 
though  it  be  yours.  If  so,  no  Personality  in  God  is 
conceivable. 

Let  us  go  in  again  to  these  roots  of  powers.  One 
difficulty  attending  any  discussion  of  the  subject 
arises  from  the  various  names  given  to  the  same 
thing  when  it  is  only  acting  in  a  different  manner; 
thus,  attraction  is  gravitation,  or  it  is  chemical  af- 
finity ; — in  the  Earth  it  is  attraction  ;  in  the  falling 
stone  it  is  gravitation  ;  repulsion  is  projectility,  the 
projectile  force; — in  the  exploded  gunpowder  it  is  re- 
pulsion of  the  gases,  in  the  cannon-ball  it  is  projec- 
tility. The  activities  of  man  can  only  be  manifested 
in  the  exercise  of  some  one  or  all  of  these  forces  in 
combination.  That  is,  he  projects  into  action  ;  he  re- 
tracts, draws  to  himself,  around  himself,  and  for  him- 
self; and  he  gives  forms  to  all, — and  is  self-conscious 
in  all  in  the  fulness  of  a  Personal  life.  This  is  his 
Personality — for  the  present,  yet  from  which  the  pre- 
ordering  and  self-directive  thoughts,  pictures,  plans, 
norms  of  conduct,  must  arise  and  be  moulded  into 
some  line  or  system  of  conduct  before  it  is  recognized 
as  wise  and  self-conscious. 

Projectility,  repulsion  is  diffusiveness  of  force  or  a 
diffusive  force.  From  this,  one  class  of  facts  in  na- 
ture and  life  is  obtained — the  repellant — and  which 
therefore  are  not,  in  any  proper  sense,  correlations, 
for  their  tendency  is  to  destroy  correlations,  in  a  final 

9 


98  DEUS-SEMPER. 

tendency  to  break  loose  from  correlating  limitations. 
Attraction,  gravitation,  chemical  affinity,  give  an- 
other class,  which  ends  in  or  tends  to  rest  in  centrali- 
zation. Here  correlations  are  destroyed,  so  far,  or 
cannot  rise  at  all,  in  the  homogeneousness  of  this  one 
force,  except  so  far  as  correlation  is  centralization. 
Correlations,  in  fundamental  thought,  cannot  come 
from  these  oppositions.  The  third  force  is  essential 
to  the  fact  of  correlations;  a  Force  that  is  self-deter- 
minative, in  limitations  of  special  forms  and  quali- 
ties— and  which  so,  are  correlations — and  which  is 
in  itself  systematic,  is  essential  to  a  system  of  forms 
and  qualities,  and  for  correlating  all  into  system. 

Follow  the  line  of  organization  in  the  human  sys- 
tem, up  from  the  foetal  germ  to  the  highest  capacity 
of  self-cognition,  and  it  evolves  in  self-consciousness, 
in  this  fulness  of  powers.  This  line  of  facts  will  give 
the  means  for  the  self-analysis  of  this  self-conscious- 
ness, and  the  verification  of  its  final  content.  Follow 
this  analysis,  then,  from  the  stabilitation  (the  uncon- 
scious activity)  which  forms  the  anatomy,  through 
the  more  free  and  flowing  activities  which  organize 
the  flesh  and  muscles,  on  through  the  greater  flexi- 
bility of  the  arterial  systems,  still  to  the  greater 
fluxibility  and  diversifications  of  the  nervous  sys- 
tems, in  to  the  diversified  instincts  common  to  ani- 
mals and  man,  and  to  the  diversified  psychic  powers 
distinctive  of  man  as  man,  and  observe  here,  what  is 
cell-constructiveness  and  nest-building,  what  is  the 
bird-song,  what  the  perpetuation  of  species,  etc.,  etc., 
as  arising  from  the  intrinsic  and  spontaneous  force 


PERSONALITY  OF  GOD:  INDIVIDUALITY  OF  MAN.  99 

of  the  instincts,  is  architecture,  mathematics,  poetry, 
music  in  man, — but  as  he  may  mould,  formulate,  and 
execute  these  from  his  ultroneous  self-direction,  and 
in  determinate  reaches  of  thought  and  appreciation. 
Observe  the  clear  distinct  advance  from  the  blind, 
but  intelligentiai  unconsciousness  which  works  in 
the  formation  of  bone,  to  the  more  diversified  intelli- 
gentiai power  in  these  successive  articulations,  with 
their  specific  limitations  for  diverse  functions  and 
offices,  yet  with  correlations  to  the  lower  and  to 
higher  planes  of  nature,  and  as  they  open  up  in  the 
more  differential  forms  necessary  for  the  open  appear- 
ance of  Sensibility,  and  to  the  exhibition  of  conscious 
Sensitivity,  to  the  higher  manifestation  of  the  self- 
directive  power  of  moral  purpose,  and  the  mind  comes 
out  into  clear  self-consciousness,  where  the  Cognitive 
Man  looks  back  over  the  whole  processes,  and  finds 
all  preadaptedly  necessary  to  all  of  his  activities,  as 
an  intellective  and  moral  agent. 

As  he  clearly  analyzes  this  Self-hood,  he  finds  a  self- 
conscious  power  for  overt  objective  actuation.  He  ex- 
amines this  sharply,  and  finds,  that  at  times  and  upon 
occasions,  under  the  spontaneous,  impelling  causa- 
tions of  some  passion  or  affection,  this  overt,  outward 
action  takes  place,  without  the  concurring  of  his  rea- 
son— without  the  concurring  of  a  higher  love  of  order 
or  purity — nay,  in  despite  of  both.  But  in  the  whole 
analysis,  he  finds  in  the  acts  of  his  deliberation,  this 
overt  power  of  actuation  is  his  obedient  and  necessary 
servant.  Nay  more,  he  finds,  that  as  this  Intellective 
power  is  infecundated,  and  enlifed  with  this  Moral 


100  DEUS-SEMPER. 

Love,  he  can  best  control  and  modulate  these  other 
passions  and  emotions,  which  we  shall  see  to  have 
their  source  and  origin  in  the  organic  functions  of  his 
animalistic  and  human  natures.  Here  are  Norms  of 
Thought — of  Aspiration — possibly  of  Inspiration.  In- 
tellectually he  may  dream  and  dream,  resolve  and  re- 
resolve,  for  the  attainment  of  some  end  of  gratifica- 
tion, but  no  acts  follow,  until  his  intellective  thought 
thus  infecundated  for  the  end  of  action,  is  delivered 
over  to  this  executive  agency.  He  has  power  of  self- 
conscious,  overt  objectivity, — as  of  its  self-restraint 
and  direction  —  and  it  is  a  discrete  element  of  his 
inner  life. 

So  and  thus,  in  this  introspective  analysis  of  him- 
self, he  finds  loves  of  gratification  down  in  his  lowest 
instincts  or  animalistic  impulsions,  to  each  special 
form  of  gratification.  He  finds  them  in  all  his  hu- 
man pursuits  for  distinction,  wealth,  power,  etc. ;  yet 
in  his  swprsL-sensible  tendencies,  it  is  a  love  of  truth, 
of  order.  If  he  can  ideate  these  into  a  Personality, 
as  above,  yet  also  working  in  and  through  this  sensi- 
ble, it  is  the  love  of  the  Infinite  One. 

So  again,  in  this  self-analysis,  he  finds  his  intellec- 
tivity  constantly  at  work,  electing  between  his  mo- 
tives (if  you  prefer  it — his  attractive  ends)  of  action, 
planning  modes,  devising  means,  selecting  places,  fix- 
ing times,  wherefore,  how,  by  what  means,  where,  when, 
shall  this  Actuative  power  be  projected  into  deed  for 
the  gratification  which  appetizes  to  its  object  with- 
out, or  this  higher  subject-object  within,  which  requires 
the  sacrifice  and  abandonment  of  these  lower  forms 


PERSONALITY  OF  GOD:   INDIVIDUALITY  OP  MAN.    101 

of  gratification.  This  is  so  all  the  way  up,  from  the 
lowest  appetency  to  the  highest  aspiration.  He 
learns  that,  as  man,  as  mere  man,  he  cannot  indulge 
in  all  the  animal  gratifications,  or  to  the  excess  of  any 
of  them,  and  be  a  man  ;  that  he  cannot  indulge  in  the 
human  pursuits,  without  mingling  higher  motives  in 
his  life,  without  hardening  and  fossilizing  in  what  he 
may  know,  and  which  a  large  portion  of  his  fellow- 
men  will  know  to  be  a  moral  monster,  however  cloaked 
in  the  disguises  of  aesthetic  or  politic  forms  of  life. 

Man  stands  on  this  point  of  aspiration  and  looks 
up  into  the  infinite  and  absolute  abysm  above  him. 
Yet  he  only  apprehends,  in  any  degree  understands, 
what  is  around  and  above,  as  he  can  solve  the  enigma 
from  himself.  The  key  of  all  are  his  own  self-con- 
scious, cognitive,  and  appreciative  powers.  He  turns 
within  and  consults  this  power  of  overt  objective  ac- 
tuation, and  observes,  that  as  it  goes  out  into  action,  it 
is  determinated  into  forms — at  times  and  in  places,  and 
with  materials  selected  as  appropriate  to  the  move- 
ment, and  for  the  attainment  of  an  end,  in  some  of 
these  forms  of  gratifications  inwoven  around  him  in 
his  organization,  or  the  higher  gratification  inher- 
ing in  the  very  core  of  his  self-consciousness ;  and  he 
looks  through  all  nature,  down  in  the  infinitesimal  at- 
oms, as  they  take  form  and  qualities  from  the  primor- 
dial forces,  and  thence  up  and  out  into  the  infinitely 
outreaching  boundlesness  of  the  nebular  system,  and 
he  finds  Infinite  Power.  As  he  retraces  these  steps 
in  his  clear  autopsic  vision,  in  a  system  of  the  most 
rigid  analysis,  and  finds  the  system  of  all  things  per- 

9* 


102  DEUS-SEMPER. 

feet  in  the  very  imperfectness  of  the  parts,  in  the  de- 
terminate limitations  of  these  details  working  in  and 
to  a  perfectness  of  system,  he  gathers  the  absolute 
wisdom  of  the  Intelligent  Power  which  moveth  all 
things.  .  .  .  And  as  again,  he  retraces  his  own  life, 
and  observes  it  unfolding  in  a  Love  from  his  own 
embryotic  beginning,  through  so  many  forms  to  this 
his  highest  aspiration,  and  turns  to  nature  and  finds 
the  sense  of  gratification  opening  up  from  the  mi- 
nute forms  of  animal  life,  in  the  early  azoic  age,  into 
the  fierce  gratifications  of  the  monster  lives  of  these 
geologic  eras,  and  on  into  the  self-conscious  love  in 
his  own  aspiration  for  the  highest  knowledge  and 
love,  and  this  love  in  his  self-consciousness,  as  unfold- 
ing in  the  order  of  his  life  to  all  these  reciproca- 
tions in  nature  and  life,  he  grasps  the  Perfect  Love 
which  ruled  in  the  beginning,  and  cumulating  in  the 
geologic  and  historic  successions  from  their  primal 
fountain  of  love,  is  tending  to  the  final  cause  of  love 
in  the  end.  As  he  clearly  and  analytically  catches 
this  Power  in  the  designate  limitations  in  his  own  self- 
identified  self-consciousness,  as  his  own  executive,  cre- 
ative power  for  setting  over  his  own  designs  in  what 
he  makes,  he  cognizes  the  intellective  Power  which 
moves,  moulds,  and  determinates  all  things  to  specific 
designs,  and  he  finds  that  it  was  love  for  which  the 
movement  was  instituted  ;  and  he  carries  these  as 
positive  self-powers,  into  nature  and  life,  and  intus- 
cepts  love  in  the  whole,  and  all  these  Powers  in  the 
completeness  of  the  whole.  They  are  necessary  cor- 
relates in  a  Human  Personality  ;  they  are  essential 


PERSONALITY  OF  GOD:  INDIVIDUALITY  OF  MAN.    103 

co-ordinates  in  those  powers  which  move,  enlife,  and 
mould  into  system  the  powers  of  Mature,  and  this  is 
a  Divine  Personality.  There  is  here  no  gain  or  loss 
of  forces,  in  the  great  omnipresence  of  these  forces, 
but  there  is  clearer  self-identification  of  these  forces 
m  the  segregated,  knowing,  self-consciousness  in  man. 
There  is  here  no  paradox,  no  contradictory. 

The  monad,  the  atom  represents  the  physical  forces 
of  the  universe  as  physical  forces,  for  all  such  forces 
are  traceable  to  atoms,  in  atoms, — and  before  atoms  ; 
and  man  represents  God.  By  the  very  same  law  of 
mind  by  which  you  ascribe  wisdom,  love,  and  this 
creative  form  of  power  in  man  to  man,  the  ascription 
— the  induction  is  necessarily  made  to  Deity.  "  This 
powerful,  everliving  agent  being  in  all  places  [in  the 
omnipresence  of  these  forces],  is  more  able  to  move 
the  bodies  within  his  boundless  uniform  sensorium, 
and  thereby  to  form  and  reform  the  parts  of  the  uni- 
verse, than  we  are  by  our  will  to  move  the  parts 
of  our  own  bodies."  That  this  is  so,  may  be  realized 
to  any  self-conscious  mind,  which  can  see  that  these 
moral  forces,  which  originate  in  thought  and  appre- 
ciative love,  and  which  act  through  his  own  brain, 
thence  to  his  muscular  system,  thence  on  concrete 
physical  instrumentalities,  bringing  physical  causes 
together  for  action,  retarding  their  action,  and  com- 
bining their  causes  of  action  in  such  numberless  forms, 
on  such  manifoldness  of  designs,  for  such  infinitude 
of  uses,  and  finds  his  own  self-cause  in  this  triplicate 
of  powers,  which  so  designs  and  selects  on  the  induce- 
ment of  his  love,  in  the  use  and  action,  and  so  acts — 


104  DEUS-SEMPER. 

actuates.  Man,  in  this  unfoldment  of  Mentalization, 
is  the  self-conscious  originator  and  director  of  action. 
So  he  moves  all  within  his  direction  and  control.  In 
nature,  physical  causes  are  constantly  producing  phys- 
ical changes.  In  the  higher  life  of  man,  his  moral 
causes  are  constantly  and  self-consciously  producing 
changes  in  all  the  planes  of  causes  below  him,  and  in 
his  own  entire  organization.  And  there  is  action  and 
reaction.  The  spirit  of  man  is  to  the  microcosm 
what  "  the  Spirit  of  God  which  moved  on  the  face 
of  the  deep  "  is  to  the  universe — as  finite  image  is  to« 
infinite  likeness.  As  "in  nature  there  is  nothing 
great  but  man,  and  in  man  nothing  great  but  mind," 
so  the  physical  forces  of  nature  will  dwarf  before  the 
normal  powers  of  the  universe,  as  man  learns  to  look 
in  upon  his  own  moral  powers,  and  sees  from  these 
the  mighty  works  everywhere  in  the  world,  which 
his  own  energies  have  executed — actuated  from  de- 
signs, and  by  means  and  materials  selected  and  desig- 
nately  impressed  in  and  by  the  form-giving  power 
of  his  own  Intellective  normal  source  of  thought  for 
his  loves — in  these  normal  directions  of  his  love — 
and  then  looks  into  the  boundlessness  of  worlds,  in 
their  stellar  and  nebular  systems,  with  their  infinity 
of  details,  and  so  realizes  them  as  established,  and 
moved,  and  enlifed  by  almightiness  of  power,  in  the 
plenitude  of  omniscient  wisdom  for  an  omnific  Love. 
The  moral  forces  of  each  move,  mould,  and  modulate 
their  respective  worlds — the  atom  and  the  universe. 
Man;  without  ceasing  to  be  subjective,  without  being 
lost  in  the  pantheistic  idea,  attains  the  objective,  in 


PERSONALITY  OF  GOD:  INDIVIDUALITY  OF  MAN.    105 

the  intelligibly  Real  in  God,  and  achieves  and  works 
in  the  Practical. 

But  still  you  will  ask,  what  is  Personality  ?  Men 
are  of  different  sizes,  shapes,  colors,  and  in  degrees 
of  passions,  emotions,  and  intellections  ;  they  differ 
in  individual,  social,  civil  and  religious  involutions, 
from  lowest  barbarism  and  fetichism  to  highest 
contemplation  and  action; — yet  in  their  innermost 
subsistence  these  powers  inhere  in  the  very  roots  of 
their  being.  They  are  the  solidaric  elements  which 
give  the  identification  of  humanity,  as  a  whole  com- 
posed of  individual  integers,  yet  each  in  the  limita- 
tions of  his  own  self-consciousness,  and  yet  each  in 
the  consubstantiality  of  these  powers,  with  correla- 
tions to  all  others.  These  are  there.  They  shine 
through  all  these  sizes,  shapes,  colors,  and  they  mould 
all  the  forms  and  powers  around  them,  as  they  can 
only  express  themselves  in  the  forms  of  limitation 
around  them.  Yet  these  they  mould.  No  scalpel, 
microscope,  crucible,  or  battery  can  detect  them. 
You  find  them,  know  them ;  and  wherever  thus  found 
in  self-conscious  subjective  action  or  in  objective  ac- 
tuation from  others,  there  is  Personality.  It  is  not 
the  outside  size,  form,  and  color  which  give  this  per- 
sonality. It  is  not  the  broken  and  diffracted  power 
of  instinct,  in  so  many  forms  of  instinct,  which  give 
it.  It  is  not  man  acting  under  the  uncontrollable 
influence  of  passion  or  emotion  which  gives  it.  It 
is  not  any  intellectual  function  in  reverie,  dream, 
hallucination,  or  monomania  in  an  over-excited  brain 
which  defines  it — for  man,  in  all  these,  is  beside  him- 


106  DEUS-SEMPER. 

self,  both  in  popular  phraseology,  and  in  scientific 
discrimination.  This  personality  is  solely  in  the 
more  interior  and  correlate  nature  of  this  self-hood, 
in  the  adjustment  of  these  self-conscious  powers  of 
loving  wisely — wisely  loving  and  determinating  these 
into  action.  And  to  these  no  form,  nor  locum  tenens, 
for  their  persistent  identity,  can  be  assigned,  but  they 
are  the  essential  constituents  of  Personality,  and  all 
else  is  the  accidence  (in  its  logical  signification)  of 
the  surrounding  organization.  The  manifestation 
of  these  powers  in  the  boundlessness  of  the  universe 
gives  the  Personality  of  aone  living  and  true  God, 
everlasting,  without  body,  parts,  or  passions ;  of  in- 
finite Power,  Wisdom,  and  Goodness  [Love] ;  the 
Maker  and  Preserver  of  all  things,  both  visible  and 
invisible  ;  and  in  the  Unity  of  this  Godhood  there 
be  three  Hypostases."  Semper-Deus,  ch.  v,  §§  1-11. 

JRufas.  I  have  had  a  great  indifference,  to  use  no 
stronger  term,  for  the  subtilities  and  visionary  castle- 
building  of  your  Metaphysics,  or  perhaps  you  prefer 
calling  it  Mental  Science.  To  me  it  has  been  pretty 
much  a  chaos  of  vagaries  and  confusions. 

Cerinus.  There  are  actual  facts  which  are  products 
of  human  life,  and  they  are  around  us  as  palpably  as 
your  gases  and  forces,  as  your  magnetic,  static,  and 
dynamic  electricities,  and  if  they  are  products  of 
your  physical  forces  or  of  something  other,  they  have 
not  only  their  laws  of  production,  but  their  *rneans 
of  analysis,  in  the  same  powers  of  the  Self-conscious- 
ness which  you  bring  to  the  analyzation  of  nature, 
and  your  induction  of  a  system  in  that  nature. 


PERSONALITY  OF  GOD:  INDIVIDUALITY  OF  MAN.  107 

Hufus.  But  in  the  confusions  which  prevail  in  your 
Mental  Science,  may  there  not  be,  is  there  not  some 
error  in  the  methods  for  attaining  the  facts,  and  so 
the  truth  which  should  harmonize  the  facts  ?  We 
hear  a  great  deal  of  Deduction  and  Induction — and 
now  of  Intusception.  We  call  our  Science  the  In- 
ductive System  ;  but  you  seem  to  think  that  Induc- 
tion will  carry  us  farther  than  the  observation  of  the 
outer  workings  of  nature,  and  that  whatever  we  get 
into  nature  as  the  operating  Forces,  we  mentally 
place  them  there,  and  give  it  a  name  or  names. 

Cerinas.  The  Science  of  Mind,  like  that  of  Physics, 
is  certainly  progressive,  and  there  are  confusions  in 
both.  It  would  be  possible  to  give  you  very  high 
authorities  for  these  distinctions  in  the  mental  pro- 
cesses for  ascertaining  facts  and  the  truth  of  the  sys- 
tem which  embraces  them.  But  authorities  would 
avail  but  little,  unless  we  realize  to  ourselves  the 
very  and  actual  process.  Nay,  you  have  of  very  ne- 
cessity admitted  much  conclusive  on  the  subject. 
You  have  the  Self-Power  of  Knowing.  But  this  you 
find,  as  all  do,  in  great  limitation  in  yourself,  but 
that  it  does  unfold  and  gather  knowledge,  and  form 
system.  There  are  steps,  an  onward  progress  in  this 
gathering  of  knowledge,  and  this  formation  of  sys- 
tems in  particular  branches  of  knowledge,  and  in  a 
system  for  the  whole.  Your  first  step  is  an  accu- 
rate knowledge  of  facts.  You  observe  some  certain 
objects  in  nature ;  you  learn  and  so  far  know  them  ; 
you  say  they  are  different ;  you  have  compared  their 
similarities,  as  hardness,  color,  etc.,  and  their  differ- 


108  DEUS-SEMPER. 

ences  in  other  respects,  and  from  the  differences  you 
pronounce  the  judgment  of  their  differences.     This  is 
Deduction, — a  simple  inference  of  difference.     This 
is  the  deduction — illation  of  Hamilton  —  common 
to  animals,  in  their  Understanding,  with  men,  but 
greatly  limited  in  the  former.     The  one  object  con- 
stantly, under  the  same  circumstances,  gives  out  its 
peculiar  and  successive  form  of  effects,  and  the  other 
its  form  of  effects ;  these  you  observe  in  like  man- 
ner, and  you  pronounce  their  differences,  say  in  lime, 
sand,  oxygen,  and  carbon.     Here  it  is  classification, 
and  is  yet  only  deduction  of  differences ;  and  thus 
are  ascertained  your  classified  lists  in  Chemistry,  or 
what  else.     You  make  another  step.     You  say,  and 
say  truly,  that  it  is  lime,  sand,  oxygen,  or  carbon 
which  produce  their  respective  effects.     But  you  can- 
not say  what  it  is  in  these  particular  elements  which 
produces  its  own  particular  effects.     Here  you  do, 
you  must  induct  a  property  or  properties  in  or  from 
beyond  these  bodies,  as  thus  constituting  their  es- 
sences for  producing  these,  their  specific  effects,  for 
you  say,  on  the  determinations  of  your  own  science, 
that  these  are  but  transitional  attributes  ;  for  by  the 
stern  law  of  your  Science  you  are  not  permitted  to 
induct  the  unknown — if  not,  how  and  where  will  you 
limit  Induction?     This  unknown  power  is  your  De- 
duction ;  it  is,  verily,  our  Induction.     From  known 
effects  you  reach  back  to  Inductive  Causes.     All  the 
objects  of  nature  you  can  submit  to  the  test  of  the 
crucible,  the  battery,  and  the  eye-glass,  and  can  so 
analyze  them,  but  always  reach  a  point  where  you 


PERSONALITY  OF  GOD:  INDIVIDUALITY  OF  MAN.   109 

must  induct,  introduce  cause,  which,  from  its  uniform- 
ity of  action,  you  call  by  a  particular  name.  Thus 
you  have  gotten  Repulsion,  Attraction,  and  Polarity, 
which  last  has  only  found  its  place  in  Science  within 
the  last  century.  Here,  get  Differentiation  for  the 
specific  and  continuous  forms  of  species  in  vegetables 
and  animals  from  Homogeneity,  or  the  modifications 
of  your  Forces  without  a  higher  Induction  ?  You 
cannot  submit  the  Self-consciousness  to  these  mechan- 
ical means  of  analysis.  You  observe  the  facts  of  hu- 
man life,  which  are  as  much  facts  as  the  operations 
of  the  crucible  or  prism,  etc.,  and  here  you  find  the 
crucible,  the  battery,  and  the  mental  eyeglass  by  which 
you  do  analyze  these  facts ;  you  do  find  their  differ- 
ences ;  you  do  classify  them  in  your  deductions  of 
their  differences ;  and  you  do  induct  the  unknown, 
but  thus  well-known,  powers  which  produce  their 
uniform  effects,  under  like  circumstances.  Semper- 
Dens,  ch.  vi,  §  12.  You  intuscept  the  man,  mankind, 
by  thus  going  into  your  own  self,  in  this  analyzing 
power  of  your  own  self-consciousness,  and  there  you 
find  the  animal  around  him  in  his  instincts  and  cer- 
tain passions  ;  you  find  the  man,  in  those  distinctive 
differential  qualities  which  you  have  included  in 
your  distinct  conception — induction,  of  him  as  man, 
and  to  which  you  give  the  name,  man.  You  so  find 
man  in  a  distinctive  complement  of  powers,  with  his 
correlations  to  the  outward  nature  and  life  around 
him ;  and  you  go  in  further  and  find  the  £[orm  Powers 
of  his  Self-consciousness,  it  is  true  acted  on  by  these 
outward  correlations,  and  so  giving  tests  of  his  inward 

10 


110  DEUS-SEMPER. 

powers,  but  he  in  a  very  definite  sense,  from  his  own 
Self-consciousness  determinately  acting  and  reacting 
on  and  using  all  these  other  forms  of  nature  and  life, 
on  moral  considerations  which  you  cannot  find  in 
matter  as  mere  matter,  in  instincts,  human  passions, 
or  emotions — either  by  the  crucible,  the  battery,  the 
eyeglass,  but  in  this  self-analyzation.  The  flame  up- 
rises, the  tree  grows  to  the  light  and  air,  the  eagle 
mounts  and  soars,  but  Man  aspires,  in  a^elf-conscious- 
ness  of  purity  for  a  higher  self-consciousness  of  purity 
and  moral  power.  He  reaches  up  to  the  Primal 
Powers,  that  he  may  grasp  and  gain,  and  may  actu- 
ate, actualize  these  unfolded  and  depurated  powers 
in  and  from  himself,  back  into  and  among  the  chil- 
dren of  the  Universal  Father. 

Rufus.  You  are  fond  of  generalities,  and  shun  de- 
tail when  it  becomes  perplexing,  or  inimical  to  your 
system,  or  insoluble  by  it.  You  admit  that  all  na- 
ture and  life  stands  in  "  correlations,"  and  that  this 
inner  Self-Consciousness  in  man  is  so,  in  correlation 
with  all  nature.  Then  it  is  but  a  part  of  nature  as 
the  whole  ? 

Cerinus.  Certainly.  Having  gone  back  with  you 
to  the  atomic  particles,  and  having  admitted  with 
your  School,  that  "  the  highest  law  in  physical  science 
which  our  faculties  permit  us  to  perceive,  is  the  Con- 
servation of  Force,"  and  now  being  taught,  not  sim- 
ply by  faith  in  Paul  or  Moses,  but  by  belief  in  Science, 
that  Matter  was  made  from  pre-existing  forces,  and 
having  some  faith,  from  the  processes  we  have  used, 
that  "God  is  All  and  in  all,"  and  that  "in  Him  we 


PERSONALITY  OF  GOD:  INDIVIDUALITY  OF  MAN.  Ill 

live,  and  move,  and  are,"  I  must  so  conclude  and 
accept  of  man  as  a  part — and  a  very  principal  part 
of  the  economy  of  the  whole  system  of  things.  All 
nature  is  reciprocal.  "With  all  its  repulsions  and  an- 
tagonisms, apparent  in  physical  nature,  apparent  in 
human  life,  it  is  a  system  of  reciprocities.  Yet  Re- 
pulsion and  Attraction  in  and  of  themselves  are  an- 
tagonisms— they  are  opposing  forces,  no  less  in  hu- 
man life  than  in  physical  nature.  In  nature  these 
opposing  forces  cannot  be  thought  as  moved  in  a  har- 
mony of  actions  without  a  third  force, — your  Polar- 
ity. In  this  fact  of  these  forces,  all  physical  nature 
is  seen  as  plastic,  as  mouldable,  as  yielding  in  and 
under  the  correlations  inwoven  into  it.  I  say  inwoven 
into  it.  For  when  the  pre-existing  forces  made  the 
sixty-four  chemic  elements,  they  came  forth  in  their 
atoms  with  these,  their  primary  differentiations,  and, 
in  these,  with  their  correlations.  Thus  impressed 
from  the  Norm  Powers  of  the  establishing,  creative, 
and  creating  Self-Cause,  they  must  be  plastic,  yield- 
ing, mouldable  for  all  the  subsequent  economies  of 
the  Physical  and  animate  orders  of  nature ;  and  they 
must,  of  very  moral  necessity,  be  so  correlately  mould- 
able  for  the  moral  uses,  purposes,  motives  of  the  Norm 
Powers  in  man.  Without  this,  we  cannot  conceive 
that  moral  system  for  man  which  you  say  is  the  blos- 
som and  fruit  of  all  the  causes  at  work  in  nature,  but 
in  which  I  see  the  adaptations  of  a  physical  system 
in  and  for  a  moral  system,  beginning  in  a  Supreme 
Self-consciousness,  and  providing,  in  these  mouldable 
correlations,  for  the  exercise  of  self-conscious  Powers 


112  DEUS-SEMPER. 

on  this,  the  objective  side  of  life,  in  the  limited  self- 
consciousness  of  man.  This  is  the  fact  of  Human 
Life,  that  man  does  so  self-consciously  act  upon  and 
mould  them  from  his  own  norms  of  thought.  Re- 
pulsions and  attractions  are  everywhere.  The  pri- 
mary planets  projected  in  their  courses,  are  held  in 
their  orbits  by  the  reciprocal  action  of  their  masses 
and  of  the  sun ;  the  cannon-ball  is  projected  by  the 
repulsive  forces  in  the  gases  in  the  gunpowder,  and 
it  represents  the  projectile  and  deadly  purpose  and 
power  in  the  cannoneer,  yet  the  ball  will  descend 
to  the  earth,  and  the  cannoneer  will  dream  of  the 
attractions  of  home.  Man  wars  on  man  in  battle- 
fields, and  in  the  plottings  and  pursuits  of  life,  but 
at  some  points  he  is  always  brought  to  the  recogni- 
tion and  the  influence  of  charities  and  Love.  In  the 
Norm  Powers  of  Man,  the  Norm  Powers  of  the  Uni- 
verse are  in  Representation.  In  the  lesser  field  of 
life  in  man,  it  is  self-conscious  normalation  of  Wis- 
dom ;  it  is  omniscience,  omnific  love,  and  omnipo- 
tence, .  .  .  Wisdom,  Love,  and  creative,  executive 
Power,  in  the  broader  field  of  nature.  As  a  scien- 
tific fact,  Man  was  then  made  in  the  image  and  like- 
ness of  the  Powers,  which  made  all  things. 

There  must  be  a  mediation,  a  way  from  Mind  to 
Matter, — for  God  to  create  the  universe.  There  must 
be  a  mediation  from  the  Self-Consciousness  in  man  to 
matter,  to  see  and  know  God  in  the  universe,  and  to 
pass  through  it  back  to  God.  Therefore,  there  must 
be  a  fact  and  law  of  correlation  by,  on,  and  through 
which  the  mediation  of  the  whole  hangs  together 


PERSONALITY  OF  GOD:  INDIVIDUALITY  OF  MAN.    113 

in  system.  Both  of  us  are  denied  from  asking  the 
how  of  this  mediation.  You,  because  yo.u  cannot 
tell  how  Repulsion  is  Repulsion  ;  how  your  gases  are 
repulsive  and  projectile ;  how  your  magnet  attracts 
and  polarizes ;  I  because,  although  I  know  that  my 
self-consciousness  responds  to  your  self-consciousness 
in  knowledge,  or  wisdom,  or  love,  or  in  deed, — and 
the  deed,  in  some  form,  is  the  act  and  fact  of  our 
communication,  but  the  how  in  any  or  all  these  is 
unknowable,  unthinkable.  The  facts  we  do  know. 
So  from  the  facts  you  induct  my  self-consciousness, 
and  I  yours.  So  I  induct  the  Supreme  Self-Con- 
sciousness, in  the  infinitude  of  his  acts,  in  order,  in 
system,  in  the  wisdom  and  love,  and  this  power  of 
normal  action,  actually  inwoven  or  subsisting  in  the 
essential  nature  of  our  self-consciousness.  As  such, 
they  are  essential  to  our  Personality.  The  prepara- 
tion of  lime  in  the  azoic  age,  responds  to  us  in  the 
loaf  on  our  tables  to-day,  from  one  learn  all ;  and  the 
wisdom  which  connects  the  various  facts  through 
the  millions  of  intervening  years,  corresponds  to  the 
wisdom  and  love  which  now  appreciates  the  one  and 
the  other.  The  how  in  all  these  correspondences, 
these  intermediary  correlations,  is  as  certain  and  defi- 
nite as  in  any  of  your  physical  processes,  for  it  is 
throughout  the  fact  and  the  law  of  the  correlations 
of  forces  (in  co-ordinate  action)  which  was  wise  in 
this  primary  production  of  atoms,  in  the  differentia- 
tions of  your  thirty-six  or  sixty-four  chemic  elements, 
and  wise  in  all  that  polarizing  power  through  forms 
and  species  of  plants  and  animals,  variety  of  instincts, 

10* 


114  DEUS-SEMPER. 

the  psychic  powers  of  man,  and  this  limitation  of  Self- 
conscious  action  and  direction  in  the  Spirit  of  Man. 
Your  mind  responds  to  my  mind  by  its  acts  in  deeds, 
even  better  than  in  words,  and  so  my  mind  responds 
to  and  intuscepts  the  Supreme  Mind.  So  Spirit,  as 
in  man,  can  be  inducted  as  something  which  is  other 
than  aught  below  him  ;  in  this  his  self-conscious,  nor- 
malative  power  of  acting  in,  on,  and  over  nature,  and 
reciprocating  with  other  like  natures  in  others,  on 
moral  considerations,  and  of  its  self-conscious  moral 
aspiration,  and  yet  be  bound  to  nature  and  to  other 
selves  in  the  lower  correlations  of  organic  life.  And 
these  lower  are  so  made  and  may  be  seen,  are  seen 
by  all  who  have  made  any  ascent  in  this  way,  as  the 
very  counters  of  his  moral  life.  They  are  the  imple- 
ments with  which  you  act,  and  with  which  you  im- 
press your  very  life.  It  is  correlation  and  mediation 
throughout.  It  is  primary  Self-Conscious  Force  in 
the  Beginning ;  it  is  self-conscious  Reciprocation  now 
and  in  the  close,  in  the  very  order  of  Scientific  Dem- 
onstration. The  order  of  (the  a  posteriori)  science  de- 
duced from  the  facts  of  nature,  corresponds  to  the 
inductive  Wisdom  (a  priori)  before  nature. 

There  is  no  law,  and  there  can  be  no  fact  of  order 
without  this  Supra-Sensible,  as  Efficient  Forces.  The 
paradoxes  and  the  contradictories  of  the  Speculative 
Philosophy  which  affirms  that  we  can  have  no  con- 
ception of  the  Personality  of  God,  are  so  far  recon- 
ciled in  the  necessary  co-ordination  of  these  intelli- 
gible hypostatic  powers  working  the  movements  of 
nature   in   these  necessary  intelligibilities  in   God. 


PERSONALITY  OF  GOD:  INDIVIDUALITY  OF  MAN.   115 

Otherwise  the  Actual  cannot  be  carried  up  into  the 
Real.  In  this,  the  Physical  is  correlated  to  the  Real, 
in  a  law  and  method  of  rigid  induction.  In  the  Ac- 
tual, the  planes  of  causes,  the  dynamic  or  astronomic 
forces  moving  the  stellar  and  planetary  bodies,  the 
chemic  forces  forming  the  combinations  and  decom- 
positions of  the  atoms  and  forces  of  which  these 
bodies  are  composed,  and  which  mould  into  crystal- 
lizations, in  so  many  designate  forms,  the  differen- 
tiate forces,  which  from  these  chemic  atoms,  over- 
coming their  special  chemic  forces,  form  and  multi- 
fold the  varieties  of  the  vegetal  kingdom,  with  new 
qualities  other  than  those  which  the  atoms  possessed 
as  chemic  bodies ;  those  other  and  higher  and  more 
differentiate  and  complex  combinations  which  mark 
and  distinguish  the  varieties  of  the  animal  king- 
dom ;  the  manifold  differences  of  instincts  among 
animals,  with  but  one  law  for  instinct ;  the  psychic 
powers  of  man,  by  which  he  is  distinguished  from 
the  animal  as  man  living  on  this  planet,  and  the  man 
in  his  Aspiration,  all  stand  distinctly  revealed,  not 
only  in  the  positive  facts  of  their  differential  exist- 
ences, but  in  the  successional  order  of  their  intro- 
duction in  geologic  times  and  their  appearance  in 
history.  The  planes  interlace  each  other  throughout 
the  wThole.  The  atoms  were  necessary  to  the  physi- 
cal organizations  of  the  whole,  and,  in  the  destruc- 
tion and  dissolution  of  organizations,  the  atoms  re- 
turn to  a  condition  suitable  for  successional  uses,  as 
the  vegetable  germs  would  seize  them  and  endow 
them  with  new  qualities  for  the  animal  life,  or  other- 


116  DEUS-SEMPER. 

wise  into  noxious  plants.  Man  is  the  complement 
of  all  these  planes,  and  lie  is  something  other  in  that 
autopsic  Self-Consciousness.  They  all  unite,  inter- 
lace, interhlend,  and  interact  in  him,  and  he,  self- 
consciously, through  all  and  over  all.  Paul  said 
there  was  Body,  Soul,  and  Spirit.  (1  Thess.  5  :  23  ; 
Heb.  4 :  12.)  The  analysis,  rigid  as  the  crucible,  give 
body,  soul,  and  spirit. 

Man  is  the  Spirit,  standing  in  this  complexus  of 
nature ;  and  the  correlations  of  nature  are  thus  seen 
as  mouldable  in  forms,  and  moulding  into  forms,  and 
the  lower,  even  on  up  to  the  highest,  as  one  and  an- 
other appears,  subsidiary  to  the  higher ;  and  in  the 
highest,  in  manifold  ways,  correspondent  to  the  ani- 
mal, human,  and  higher  intellectual  and  moral  life 
in  that  highest. 

So  man  stands  in  the  complexure  of  his  organiza- 
tion. He  has  the  senses  of  the  lower  orders.  These 
senses  must  be  exercised.  He  must  see,  hear,  touch, 
taste,  smell.  He  cannot  avoid  this  in  the  possession 
of  these  senses.  Yet  he  moulds  and  modifies  them, 
as  they  are  also  changed  or  destroyed  by  the  very 
order  of  life  and  the  contingencies  of  life.  lie  has 
instinctive  passions  and  appetites,  and  these,  in  some 
of  the  forms,  he  must  gratify.  He  has  here,  too, 
some  choice  and  power  of  modification.  He  intensi- 
fies them  by  indulgence,  and  he  restrains  them  by 
prudential  and  moral  causes.  Not  only  so,  but  he 
creates  new  and  artificial  forms  of  these,  as  in  many 
of  his  habits,  as  in  the  use  of  tobacco  and  stimu- 
lants, etc. ;  and  which  appetize  in  these  new  forms 


PERSONALITY  OF  GOD:  INDIVIDUALITY  OF  MAN.   117 

in  a  manner  similar  to  the  natural  instincts  and  appe- 
tites, thus  showing  that  the  whole  range  of  instincts 
are  but  modifications  of  organic  characters,  but  also 
showing  the  reactionary  power  of  the  normal  man 
over  the  whole.  These  instincts,  natural  and  arti- 
ficial, appetize  and  attract  to  their  several  and  spe- 
cific objects  of  gratification.  The  tiger  to  flesh,  the 
cow  to  grass,  and  man  to  his  natural  and  artificial 
appetites — and  all  can  be  modified.  He  is  man,  dis- 
tinctively man,  w^ith  passions,  emotions,  and  intellec- 
tions as  man  towards  various  objects  and  pursuits, 
in  this  his  earthly  human  sphere  of  action,  in  such 
forms  as  distinguish  him  from  the  mere  animal. 
These  in  a  general  way,  characteristic  of  each  class — 
passion,  emotion,  or  intellection,  yet  combining  all — 
appetize  and  attract  to  their  specific  gratifications, 
even  as  the  animal  instincts  act  upon  him,  but  in 
wider  range  of  objects  and  higher  powers  of  action. 
The  poet,  the  painter,  the  sculptor,  the  artist^  the 
artisan.  And  here  too,  the  same  law  and  fact  of  di- 
rection and  modification  exist,  yet  within  and  subject 
to  the  more  general  laws  operating  in  the  order  of 
nature  and  the  currents  of  history.  The  Understand- 
ing, the  Verstand  (as  now  adopted  in  English  and 
German  Mental  Science),  is  an  intellectual  faculty 
which  belongs  to  animals  in  common  with  man. 
Through  this,  the  animal  {e.g.,  the  horse,  the  dog, 
etc.)  responds  to  man,  and  their  natures  are  modified, 
and  by  it  they  exercise  their  faculties  in  their  lim- 
ited plane  of  life,  and  are  rendered  subservient  to 
the  uses  of  man.    In  a  higher  form,  and  as  connected 


118  DEUS-SEMPER. 

with  a  wider  range  of  faculties,  it  is,  in  man,  the 
regulator  of  his  prudential  human  life.  Man  is  self- 
conscious  in  the  exercise  of  higher  powers,  now  called, 
by  the  general  consent  of  the  learned  in  these  mat- 
ters, the  Reason,  the  Vernuft,  yet  he  never  escapes 
wholly  from  the  organic  environment  of  his  lower 
natures  which  thus  surround  him.  From  the  con- 
flict of  these,  and  his  own  conflicts  with  them,  he 
determines  the  fact  of  his  spiritual  self-consciousness, 
and  evolves  the  facts  and  the  law  of  Spirit.  The 
means  of  verification  are  numerous  and  decisive,  and 
throughout  it  is  analysis,  deduction,  classification, 
and  Inductive  Causation. 

Man  is  a  complex  of  lives,  nisrnath  hayim.  He 
has  a  somatic,  a  mere  animal  life  of  the  body ;  the 
psychic  life,  which  discriminates  him  as  man  from 
the  animal  and  fits  him  for  this  planetary  existence ; 
and  the  zoic,  the  spiritual  life,  which,  more  or  less, 
rules  the  other  two,  in  its  sense  of  moral  aspiration. 
Each  of  these  has  its  distinct  laws  and  forces  of  dif- 
ferentiation and  differential  action ;  yet  they  interact. 
If  he  lives  as  animal,  he  is  so  far  but  an  animal.  As 
this  animalistic  nature  is  controlled  and  brought  into 
regulation,  the  higher  law  of  the  human  life  becomes 
more  lucid  and  self-luminous,  making  the  whole  life 
more  diaphanous  and  transparent.  As  the  animal 
can  only  understand  a  small  part  of  the  higher  nature 
of  man,  so  can  the  mere  man  grasp  but  a  part  of  the 
higher  man ;  and  in  the  effort  to  do  so,  reaches  up 
and  ascends.  With  animal  life  Sensitivity  begins. 
In  this  sensitivity,  pain  and  pleasure  begin.     They 


PERSONALITY  OF  GOD:  INDIVIDUALITY  OF  MAN.   119 

are  the  concomitants,  and,  in  a  certain  sense,  the  re- 
sults of  nervous  organizations.  Animals  possess 
them  in  various  forms.  They  are  subjects  of  pain, 
and  susceptible  of  many  pleasures.  Pain  and  pleas- 
ure, of  themselves,  then,  however  sharp  their  agony 
or  keen  their  enjoyment,  are  not  distinctive  marks 
of  man.  His  moral  life  and  progress  is  a  conflict 
with  both,  in  those  general  laws  evolving  out  of  the 
constitution  of  man,  wThich  impose  the  obligations  of 
individual,  domestic,  social,  political  life,  and  through 
which  he  grows  and  unfolds  his  higher  life,  yet 
much  as  it  is  limited  and  cabined  in  the  cant  and 
dogmatism  of  a  narrow  and  formal  theology,  or 
enlarged  and  expanded  in  the  unfolding  spirit  of 
beneficence,  accompanying  the  onward  sweep  of  the 
ages.  Pains  and  pleasures,  in  very  certain  and  defi- 
nite senses,  accompany  the  nervous  organizations, 
and  this  measurably  with  the  organs  in  which  the 
seats  of  pleasure  are  located.  The  brain  of  man,  the 
seat  of  his  psychic  functions,  is  less  the  seat  of  phys- 
ical pain  than  any  part  of  his  general  system.  But 
there  is  not  a  function  of  the  brain  but  which  can  be 
disturbed  by  the  derangement  of  some  visceral  func- 
tion, with  which  it  is  in  more  or  less  direct  commu- 
nication. There  is  not  a  visceral  disturbance,  but 
which  in  degrees,  and  in  instances,  may  be  modified 
by  cerebral  action,  as  it  is  self-consciously  and  determi- 
nate!?/ put  into  action.  The  heart,  the  stomach,  and 
so  other  parts  of  the  visceral  organization,  and  the 
Brain  respond  through  the  two  nervous  systems. 
These  pains  and  enjoyments  of  life  can  generally  be 


120  DEUS-SEMPER. 

traced  to  some  originating  or  distributing  organ  in 
or  directly  connected  with  the  visceral  system,  as  in 
the  special  organs  of  appetite,  venery,  or  injuries  of 
nerves  of  sensation.  Each  of  these  localities  of  spe- 
cial organs  of  enjoyment  are  all  subject  to  their  spe- 
cial forms  of  disease  and  pains,  arising  from  their 
abuse,  misuse,  or  non-use.  These  at  every  step  of 
life  press  upon  the  Self-consciousness ;  and  the  neces- 
sity for  the  exercise  of  the  prudential  Understanding 
begins  in  the  painful  facts  of  these  effects  on  the  or- 
ganisms, and  in  the  necessity  of  guarding  against  the 
effects  of  external  physical  causes  ;  or,  in  a  more  ad- 
vanced life  or  state  of  society,  from  its  various  disci- 
pline. As  the  advance  is  made,  and  the  psychic  life 
unfolds,  the  same  order  of  facts  occurs  in  greater 
perspicacity,  and  the  law  of  control  and  regulation 
by  a  power  in  the  self  becomes  conspicuous  to  those 
who  have  made  the  advance,  and  it  becomes  vitally 
momentous..  There  is  no  human  passion,  emotion, 
or  intellectual  form  of  life  which  so,  is  not  suscepti- 
ble of  abuse  or  misuse,  and  in  this,  of  consequential 
injury  to  the  complete  roundedness  of  the  life  as  a 
w^hole.  Those  who  live  in  the  animalistic  life  are 
around  us  in  many  forms.  While  in  the  human  life 
the  love  of  wealth,  power,  'ostentation,  fanaticisms 
of  their  various  kinds,  hallucinations,  visions,  hyste- 
rias, biologic  manias  of  party,  and  a  long  dark  cata- 
logue of  infirmities,  is  the  gloomy  record  of  these  psy- 
chic abuses  or  misuses,  or  of  their  connections  with 
diseased  or  preponderant  and  respondent  visceral  or- 
gans.    This  does  not  affect  the  validity  of  the  conclu- 


PERSONALITY  OF  GOD:   INDIVIDUALITY  OF  MAN.  121 

sion  that  there  is  a  Central  Self,  but  in  the  correla- 
tions of  that  nicely  adjusted  organization  which  is 
necessary  to  send  in  these  varied  informations  from 
the  external  world,  and  these  instinctive  and  psychic 
organisms,  without  which  man  could  not  be  man  liv- 
ing in  his  complex  correlations  of  human  life,  and  in 
the  return  and  presidency  of  this  self-conscious  Self 
to  its  normal  exercise  of  rule  over  the  whole,  makes 
it  only  the  more  conspicuous.  But  the  effort  to  free 
the  Spirit  entirely  from  connection  with  these  neces- 
sary and  important  portions  of  human  existence  ends 
in  those  terrible  asceticisms  which  established  Brahm 
and  Boodh  in  Asia,  and  has  made  Europe  a  Golgotha 
of  skulls  in  a  sea  of  blood,  and  which  has  prepared 
the  conflict  of  these  times. 

Does  any  one  doubt  of  organization  ?  All  nature 
bespeaks  it  in  its  vast  variety  of  forms,  atomic, 
chemic,  crystal,  vegetal,  animal,  human.  This  affir- 
mation is  as  essential  to  a  creative  God,  working  in  a 
system  of  correlate  dependences,  as  to  a  development 
of  Nature.  In  the  former  we  get  designate  limita- 
tions ;  in  the  latter,  there  is  no  conceivable,  no  induc- 
tive law  or  thought  for  the  demarcations.  Does  any 
doubt  of  organization  as  expressive  of  inner-working 
forces,  and  these  differentiate  in  their  kinds  ?  The 
distinction  between  the  chemic  forces  which  end 
there  and  in  their  crystallizations,  and  the  vegetables, 
with  sensibility,  and  with  their  new  forms  of  forces, 
and  with  the  new  qualities  in  vegetables  impressed 
upon  these  chemic  elements,  and  without  which 
they  would  not  have  such  qualities ;  then  the  animal 

11 


122  DEUS-SEMPER. 

forms  with  Sensitivity,  and  these  latter  forms  giving 
other  new  qualities  to  these  chemic  elements  and 
vegetal  qualities,  as  in  their  differences  of  flesh, 
the  poison  of  the  snake,  the  musk,  etc. ;  and  these 
latter  with  their  different  forms  of  sensitivity,  open- 
ing up  to  blind,  limited  forms  of  instinct ;  and  others 
into  higher  forms  of  instinct  and  subintelligence  in 
the  more  sagacious  animals,  dog,  horse,  elephant ; 
and  man  with  new  forms  of  these  very  powers,  but 
still  with  higher  powers— and  the  differences  all  ex- 
pressed in  differences  of  organizations.  The  organi- 
zations express  the  differences,  but  who  or  what 
formed  the  organizations,  and  thus  endowed  them 
with  their  differential  qualities  in  their  separate  and 
designate  planes  of  limitation  and  of  action?  Organ- 
ism is  the  definite  expression  of  definitive  powers. 
There  are  transmutations  of  forces,  but  there  are 
precurrent  powers  of  transmutation,  thus  to  limit 
and  qualify  and  move  into  a  system  of  these  special 
Conservations  and  Correlations  of  Forces,  in  these 
respective  planes  of  nature.  Each  animal  is  the  gen- 
eral representative  of  its  class,  by  its  organic  form 
and  the  qualities  of  flesh,  organs,  and  instincts  which 
that  form  embodies  and  expresses ;  and  the  influences 
of  these  forms  reach  up  into  the  human  form,  in 
the  demonstrations  of  physiognomy  and  phrenology. 
The  tiger  is  destructive,  the  lamb  is  gentle,  the  vul- 
ture is  the  bird  of  prey,  and  the  dove,  as  the  lamb, 
is  the  type  of  innocence  and  purity.  Is  this  law  of 
organism  and  correlation  true  in  all  nature,  and  does 
it  fail  in  man?     In  every  part  of  his  body  it  is  or- 


PERSONALITY  OF  GOD:  INDIVIDUALITY  OF  MAN.    123 

ganization,  and  frames  the  eye  by  which  he  sees,  the 
ear  by  which  he  hears,  the  hand  which  corresponds 
to  the  self-conscious  tact  and  nice  discrimination  of 
the  inner  powers  of  man,  as  they  project  into  action, 
and  retract  in  action,  as  the  mind  from  its  own 
multi-forming  power, — polarizes — normalates  the  im- 
plement of  art,  or  its  exquisite  objects  of  taste,  or  ac- 
tuates from  moral  considerations.  Your  Polarity  is 
seen  as  a  self-normalative  power,  and  you  see  I  have 
great  regard  for  the  latter  word — norm,  normal,  nor- 
malate,  normalative,  normalation.  It  is  the  august 
power  of  the  self-conscious  Self,  by  which  he  forms 
thoughts  and  pictures  in  the  brain,  and,  still  more, 
by  that  self-directive  power,  rules  all  these  lower 
powers  into  a  system  of  life.  All  the  powers  in  man, 
up  to  a  certain  definite  point  (intuition,  ideation,  and 
moral  self-reflectiveness),  have  their  correlations  out 
to  nature  and  life,  and  the  qualities  in  nature  and  life 
are  so  adjusted,  so  are,  that  they  respond  to  the 
powers,  qualities,  or  natures  in  the  human  organiza- 
tion. Strip  these,  in  any  form,  eye,  ear,  venery,  ap- 
petite, etc.,  from  man,  and,  so  far,  he  is  no  longer 
man  in  communication  with  nature  and  life.  The 
effort  to  denude  him  of  these  in  any  other  way  than 
in  the  true  historical  processes  of  his  great  education 
in  humanity,  by  which  he  is  connected  with  man- 
kind, by  which  he  learns  all  his  true  moralities  in 
the  dependent  and  correlated  system  of  morality  for 
the  whole,  has  made  all  the  moral  monsters  of  his- 
tory ;  while,  left  to  himself,  there  have  always  been 
human  monsters  and  beasts  from  too  great  fulness  of 


124  DEUS-SEMPER. 

the  animal  portions  of  their  organizations.  In  man 
all  the  organisms  respond,  in  some  way,  to  the  clear* 
autopsic  conduct  of  the  Self.  While  they  surround 
his  inner  self  and  modify  his  action,  they  are  the 
instrumentalities  of  his  clear  unfolded  intellective 
power  and  of  his  highest  love,  and  of  these  as  they 
go  out  into  actuation  in  word  and  deed  from  his  as- 
piring ideation  and  moral  self-reflectiveness.  From 
this  self-centre  he  looks  up  into  the  transcendental 
world  before  matter  was,  and  finds  God  everywhere, 
and  he  retraces  the  whole  field  of  nature  and  life, 
from  the  atomic  preparations  to  the  consummation 
of  all  things,  and  he  finds  "  God  is  All  and  in  all 
things." 

These  psychic  powers  in  man,  so  subject  to  mental 
and  moral  hallucinations,  fancies,  visions,  fanaticisms, 
so  reciprocative  to  the  medicinal  reagents,  opium, 
anaesthetic  gas,  hashish,  etc.,  are  organic  in  like 
manner  as  their  kindred  qualities  in  all  the  organi- 
zations below  him.  Man  can  almost  see,  that  with 
love  as  an  attractive  element,  and  anger  as  a  projec- 
tile force  of  action,  they  may  be  modified  into  in- 
stinctive self-defence,  the  ferocity  of  the  tigress,  the 
instinct  of  the  mother  guarding  her  young,  and  all 
kindred  forms  depending  on  the  number  of  instincts 
and  general  economies  of  the  animate  races,  yet  al- 
ways in  some  combination  with  an  intelligential 
power,  giving  them  their  designate  directions  ;  and 
how,  by  the  addition  of  higher  intelligential  power 
in  these  combinations,  the  cunning  of  the  fox,  the 
nest-building  of  the  birds,  the  bee,  the  beaver,  will 


PERSONALITY  OF  GOD:  INDIVIDUALITY  OF  MAN.    125 

take  their  various  forms  of  instinct ;  and  in  their 
higher  forms,  with  a  conscious  understanding,  their 
activities  may  be  moulded  into  determinate  forms  of 
use  by  man.  With  all  these  powers  in  their  organic 
forms,  gathered  into  a  complexure  of  organization, 
and  the  human  self,  in  its  thus  qualified  indepen- 
dency, yet  in  connection  and  correlation  with  these, 
in  different  degrees  or  modified  forms,  the  autopsic 
man  crowns  the  summit  of  this  creation,  and  is,  in 
his  allowed  circle,  the  master  of  life.  The  complexity 
of  the  organisms,  "  a  brain  built  up  of  all  the  types 
of  brain,"  as  Hugh  Miller  expresses  it,  in  the  very 
law  of  physical  order,  but  in  its  own  clearer,  higher, 
more  definite,  intellectual,  and  moral  necessity,  re- 
quires the  autopsic  ruler  of  these  various  powers, 
and  evolve  and  demonstrate  the  central  personality 
of  this  moral  ruler, — as  in  this  and  in  all  these,  in 
syntactic  system,  they  demonstrate  the  Autopsy  of 
the  Prime  Ruler.  It  is  intellectual  and  moral  order. 
The  Spirit  of  man  is  in  the  organic  body  of  man. 
But  observe  the  distinct  subjective  Identity  of  the 
spirit,  of  this  autopsic  ruler  of  the  motions  of  the 
body,  of  the  instincts  in  their  natural  uses,  and  as  it 
moulds  them  to  the  aesthetic  decencies  and  proprie- 
ties of  life ;  and  also  of  the  passions,  emotions,  and  in- 
tellections, as  it  moulds  them  in  the  human  pursuits, 
and  in  the  moral  culture  of  life.  Observe  it  with  its 
Intuition,  grasping  mathematical  truth  and  geomet- 
rical science,  and  weighing  all  things,  and  measuring 
and  "  gauging "  the  heavens ;  with  its  elaborative 
Ideation,  which  may  waste  or  pervert  its  power  in 

11* 


126  DEUS-SEMPER. 

fantasies,  superstitions,  or  follies,  or  exercise  it  in 
the  severer  and  more  practical  combinations  of  the 
Imagination,  or  in  shaping,  from  the  actual  facts  and 
forms  of  nature,  the  transcendental  ideas  of  the  Crea- 
tive Mind  (nihil  est  in  intellectu  quod  prius  non  fuerit 
in  sensu),  and  in  its  retorsive,  moral  self-conscious- 
ness. The  reverse  side  of  the  same  process,  gives  the 
objective  position,  as  over  from  this  Spirit — this  Self- 
Consciousness,  yet  with  correlations  from  all  these 
into  it— of  the  organized  body,  the  ganglionic  parts, 
the  organic  facts  and  forms  of  the  instincts,  and  the 
further  objectivity  over  from  this  Spirit,  of  the  va- 
rious forms  of  passions,  emotions,  and  intellections, 
as  they  appear  in  individual  and  typic  forms  of  brain 
in  their  connections  with  their  respective  Sensory 
Ganglia,  and  as  these  manifest  in  manias,  fanati- 
cisms, and  hallucinations,  and  as  they  are  moulded 
by  this  Self  into  new  forms  of  fancies,  imaginations, 
or  orderly  systems  for  intelligent  or  practical  use. 
The  ultroneous,  autopsic,  and  self-conscious  Spirit 
stands  forth  manifest — confest. 

But  remember  that,  within  certain  limits,  each 
person  (as  in  all  these  planes  of  causes)  is  but  an  in- 
strument, a  cog  in  the  wheel,  a  link  in  the  chain  of 
causes  and  effects.  This  is  essential  to  any  order ; 
certainly  to  an  order  limiting  human  action  in  a 
moral  dependence  for  unfoldment,  and  furnishing 
time,  place,  and  vicissitude  for  instinctive,  psychic, 
and  intellective  moral  action.  Beyond  these  limits 
of  causal  nature,  so  differing  in  each  individual  per- 
son, but  within  the  limits  of  the  moral  system  of  the 


PERSONALITY  OF  GOD:  INDIVIDUALITY  OF  MAN.    127 

whole,  is  the  sphere  of  the  ultroneous  self-conscious- 
ness, as  it  deals  with,  all  the  orders  of  nature,  and 
aspires. 

It  is  necessary  to  affirm,  with  you,  all  this  system 
of  conservations  and  correlations  of  forces,  to  find 
that  there  is  in  man,  body,  soul,  and  spirit,  to  account 
for  the  phenomena  presented,  especially  those  of  in- 
stinct— the  psychic  powers  of  man,  as  they  work  so 
distinctly  and  frequently  independently  in  these 
manias,  hallucinations,  etc.,  and  to  account  for  the 
effects  of  the  medicinal  agents;  so  palpable  to  con- 
stant observation.  If  not,  they  have  the  direct  and 
immediate  effect  of  acting  physically  on  the  spirit  as 
spirit,  or  there  is  no  spirit,  and  the  effect  is  only  on 
an  organism.  In  a  direct  and  immediate  agency  of 
this  kind,  it  can  only  be  affirmed  that  matter  as  a 
causative  agency  acts  on  some  other  modification  of 
matter  as  mere  matter,  as  the  same  agents  will  act 
on  the  brute  organization,  and  so  far  as  traceable 
produce  corresponding  results,  so  far  as  the  organiza- 
tions are  similar.  But  in  man,  constructed  as  he  is 
with  an  organization  to  respond  to  the  most  delicate 
movements  of  the  mind  within,  and  vibrations  of 
light  and  sound  from  without,  it  must,  in  the  very 
nature  of  its  offices,  be  so  susceptively  arranged,  as  in 
disease,  over-stimulation  by  undue  excitement  of  or- 
ganism from  without,  in  narcotics,  etc.,  or  from  the 
Self  within,  impressing  it  too  long  with  the  "  one 
idea"  or  feeling,  as  in  the  monomanias,  to  prevent 
the  proper  manifestation  of  the  self-powers  in  the 
Self,  and  that  clear  self-consciousness  of  its  own  in- 


128  DEUS-SEMPER. 

tegrity  to  the  truefulness  of  this,  his  autopsic,  veri- 
table Self,  which  can  say :  "  It  appeared  good  to  the 
Holy  Ghost,  and  to  us"  and  that  "the  spirits  of  the 
prophets  are  subject  to  the  prophets."  This  isolation 
and  irresolvable  unity  of  the  Self-consciousness  will 
account  for  the  return  and  presidency  of  the  con- 
scious Self  in  and  over  all  the  phenomena  of  the  com- 
plex organization,  and  over  the  spontaneities,  in- 
stincts, mesmerisms,  and  manticisms—^o  familiar  to 
the  old  Greek  mind.  So  the  fact  not  only  remains, 
but  is  made  more  apparent,  of  distinct  organisms, 
endowed  with  their  special  functionalizations  and 
capable  of  independent  action,  and  of  being  brought 
determinately  into  play  and  action  by  the  Self,  on 
the  appropriate  occasions,  and  of  being  ruled  and 
moulded  in  the  experience,  discipline,  and  education 
of  life, — yet  which  may  become  diseased  or  exacer- 
bated by  various  causes  in  life,  so  as  to  prevent  the 
true  mental  manifestation.  In  the  existence  and 
super-eminency  of  this  Central  Personality,  thus  sep- 
arated from  the  other  forms  of  existences,  thus  seg- 
regated in  its  own  individuality,  thus  on  the  topmost 
summit  of  all  organizations,  thus  self-consciously  re- 
acting from  its  own  retorsive  Centrality,  thus  look- 
ing and  reaching  in  higher  aspirations  to  a  life  which 
the  mere  organizations  of  this  state  and  condition  of 
nature  cannot  satisfy  or  supply,  thus  in  the  posses- 
sion of  Intuition  and  Ideation  (as  explained),  and  of 
moral  reflectiveness,  the  native  elementary  powers 
of  the  Spirit  are  found — as  above  all  these  lower  or- 
ganisms and  organizations, — yet  within  the  limits  of 


PERSONALITY  OF  GOD:   INDIVIDUALITY  OF  MAN.   129 

the  whole,  and  as  in  God  and  under  God.  The  nor- 
mal state  of  the  true  man,  in  his  noblest  self-culture, 
is  the  supreme  possession  of  himself  by  his  proper 
Self,  keeping  all  these  instincts  and  psychic  powers 
in  that  subordination  and  obedience  which  is  the 
system  of  moral  life  for  humanity,  and  unfolding 
through  these  to  the  divine  order,  thus  instituted  for 
man.  Tribes  and  individuals  differ  in  their  tenden- 
cies to  the  beastly  gratifications,  without  moral  rule ; 
others  toward  fanaticisms,  hallucinations,  furors, 
and  determinate  casuistries — nay,  Jesuitries,  without 
moral  rule ;  and  the  ascent  above  them  is  only  by  at- 
taining a  higher  self-conscious  system  of  life,  in  and 
under  this  moral  system,  of  this  portion  of  the  uni- 
versal whole. 

It  is  Primal  Unity  in  the  Beginning ;  it  is  Diver- 
sity— Differentiation  in  the  first  act  of  Creation ;  it 
is  Conservation  and  Correlation  throughout.  From 
the  topmost  summit  of  this  order  take  off  the  Central 
Personality  of  Man  and  the  Moral  System, — the  ne- 
cessity for  any  Moral  System  disappears, — and  we  are 
in  the  simple  plane  of  Nature.  Take  off*  the  higher 
forms  of  organic  life  in  animals,  in  the  successional 
orders  of  their  appearances,  in  this  order,  as  demon- 
strated by  Geology,  and  each  step  down  is  to  a  more 
crude,  but  certain  and  definite  action  of  forces,  as  of 
mere  forces  in  nature;  the  Sensitivity  of  the  Ani- 
mate life  fades  and  disappears  into  the  Sensibility  of 
Plants;  this  into  the  chemic  Plasticities  ;  these  into 
the  Atoms  ;  these  into  the  Prime  Forces.  Yet  here, 
in  the  cumulation  of  all  the  facts  and  forces  at  work, 


130  DEUS-SEMPER. 

in  the  conservations  and  correlations  of  these  respec- 
tive planes  of  existences  and  throughout  the  whole  or- 
der, in  the  conservation  and  correlations  of  the  whole 
system  ending  in  Autopsic  Man,  in  the  moral  Neces- 
sity of  and  for  Moral  System,  is  the  Primordial  Com- 
plement of  the  universe.  At  this  point  of  Beginning, 
the  power  manifest  in  the  whole  of  the  order  merges 
into  the  Omnipotence  which  appears  in  and  gives 
forces,  in  its  forms,  to  the  whole  ;  the  loves,  these  at- 
tractions of  coherence  in  so  many  forms,  merge  into 
the  Love  which  infecundates  the  whole ;  and  the  in- 
telligence and  intelligibility  in  and  of  the  whole,  into 
the  Primal  Omniscience.  At  the  point  of  Omniscience 
it  will  be  intelligibly  seen,  that  all  intellective  capaci- 
ties, powers,  functions,  faculties  of  perception,  cogni- 
tion, conceiving,  imagining,  judging,  understanding, 
reasoning,  intuitating,  ideating — all  powers  and  pro- 
cesses of  intellectualizing,  as  named  or  exercised  in 
any  works  of  Mental  Science,  are  lost,  are  resolved,  as 
it  were,  into  the  comprehending  Omniscience.  They 
are  all  subordinate  means  of  one  knowing,  and  so  far, 
of  the  manifestation  of  the  Norm  Power  of  the  All- 
knowing.  The  distinctions  of  understanding,  reason, 
intellect,  wisdom,  knowledge,  intelligence,  prudence, 
intelligential  instinct,  embracing  all  terms  of  know- 
ing, in  faculty  or  power,  and  in  all  languages,  are 
absorbed  and  lost  in  the  uni vocal  term  and  simple 
fact — Omniscience — and  as  the  root-cause  and  factor 
of  all  these.  And  the  terms  of  Force,  might,  power, 
potentiality,  potency,  objectify ing-power,  action,  ac- 
tuation, doing,  making — Creation,  fall  into  another 


PERSONALITY  OF  GOD:  INDIVIDUALITY  OF  MAN.    131 

univoeal  term  and  fact — Omnipotence.  So  the  terms 
temptation,  solicitation,  wish,  desire,  hope,  gratifi- 
cation, fear  (we  only  fear  for  what  we  love — or  who 
we  love,  lest  we  offend),  fall  into  another  category, 
and  are  inconceivable  without  a  base  in  Love.  Any 
power,  faculty,  capacity,  function  for  gaining  knowl- 
edge, or  for  exercising  any  forces  wisely  and  well,  or 
in  any  degree  intellectively  or  intelligentially,  are  but 
fragmentary  representatives  of  the  all-comprehend- 
ing omniscience.  As  all  creative  force  is  referable  to 
the  objective-facient  force  of  the  Deity,  by  which  he 
immanenced  nature  and  life  over  into  objective  posi- 
tion from  himself,  and  vitalized  it  with  activities,  so 
is  all  force  of  this  kind  in  nature  and  life  but  deriv- 
ative from  his  persistent  omnipotence.  So  Love,  in 
whatever  forms  it  may  be  organized  into  created  ex- 
istences, must  flow,  thus  does  flow  from  one  origin 
of  Divine  Love.  So  the  Omniscient  cognition  is  the 
origin  of  all  intelligibility  and  intelligences,  in  what- 
ever form  of  organization,  or  in  whatever  form  of 
limitation  in  self-consciousness.  ...  It  is  objected 
that  God  does  not  think ;  if  he  thinks  now,  there- 
fore, he  has  a  thought  now,  which,  theretofore,  he 
did  not  have.  Be  it  so.  As  Omniscient,  yet  as  Crea- 
tive, the  symbols  of  his  creation  must  appear  in  order 
in  space,  and  in  succession  in  time,  and  this  order  and 
succession  is  the  very  fact  which  separates  the  finite 
and  created  from,  and  yet  unites  it  to  the  Primal 
Being  in  God. 

Down  in  the  infinitesmal  atoms,  the  attraction, 
repulsion,  and  polarity  of  the  monad,  the  atom,  the 


132  DEUS-SEMPER. 

Forces  of  the  universe  are  represented.  In  man,  is 
the  image  and  likeness  of  God.  The  former  is  the 
demonstration  of  Physical  Science ;  the  latter  is  the 
demonstration  of  Mental  and  Physical  Science,  in 
their  integrity,  as  a  Science  of  the  Whole.  This  lat- 
ter is  no  longer  a  mere  dogma  of  Religion.  It  is  the 
oldest  expression  of  Self-Consciousness  on  record,  or  it 
is  the  first  announcement  of  the  moral  fact,  on  which 
the  whole  moving  order  of  history,  and  the  building 
up  of  the  institutions  of  social  and  political  life  are 
founded.*  It  is  the  Aspiration  of  man,  found  in  your 
pre-historic  evidences  of  man.  It  is  the  early,  the  con- 
tinuous, and  continuing  declaration  of  man,  in  all  Jais 
modes  of  superstition  and  of  worship,  unfolding  and 
becoming  more  definitely  cognizable  in  the  progress 
of  the  ages,  that  he  is  thus  a  spirit,  and  that  God  is 
a  Spirit,  to  be  worshipped  in  the  truth  of  the  Spirit. 
It  is  the  demonstration  of  a  method  more  conclusive 
and  exhaustive  than  any  which  subserves  Speculative 
Philosophy,  in  any  forms  of  mere  Rationalism,  for  it 

*  "  According  to  Berosus  [one  of  the  most  ancient  historians], 
the  world  when  first  created  was  in  darkness,  and  consisted  of  a 
fluid  mass,  inhabited  by  monsters  of  the  strangest  forms.  Over 
the  whole  dominated  a  female  power,  called  Thallath  or  Sea.  Then 
Belus,  wishing  to  carry  on  the  creative  work,  cleft  Thallath  in 
twain  ;  and  of  one  half  of  her  he  made  the  earth,  and  of  the  other 
the  heaven.  Hereupon  the  monsters,  who  could  not  endure  the  air 
and  the  light,  perished.  Belus,  upon  this,  seeing  that  the  earth  was 
desolate,  yet  teeming  with  productive  power,  cut  off  his  own  head, 
and  mingling  the  blood  which  flowed  forth  with  the  dust  of  the  ground, 
formed  men,  who  were  thus  intelligent,  as  being  partakers  of  the  di- 
vine wisdom.'11 — Kawlinson,  His.  Ev.y  66,  and  note  61. 


PERSONALITY  OF  GOD:  INDIVIDUALITY  OF  MAN.    133 

has  manifold  verifications  in  Thought,  and  Love,  and 
Actuation,  and  in  their  appositions  and  oppositions 
in  the  very  core  of  the  Self-Consciousness — in  this 
Central  Personality  in  man.  It  avoids  the  contra- 
dictories of  the  Speculative,  and  the  incompleteness 
of  the  Materialistic  processes.  These  elements  are 
congruous  and  harmonious,  and  they  give  an  infran- 
gible Moral  System  to  the  universe.  Contradictories 
may  yet  be  evolved  in  speculation,  hut  they  cannot 
disturb  the  actual,  the  practical  fact  of  the  necessity, 
coherence,  and  order  of  these  Primal  Causations, 
these  Trine  Hypostases  in  the  Beginning,  forming 
and  ruling  the  chaos,  deploying  their  system  in  the 
geologic  eras,  and  unfolding  the  knowledge  and  love 
uprising  through  humanity  in  the  historic  ages,  and 
which  Man,  from  his  point  on  the  summit,  is  to 
mould — shall  mould  into  the  beneficence  of  a  Moral 
System,  for  his  own  humanity  in  God. 

Jubilate  Deo. 

O  be  joyful  in  the  Lord,  all  ye  lands;  serve  the  Lord  with  glad- 
ness, and  come  before  his  presence  with  a  song. 

Be  ye  sure  that  the  Lord  he  is  God  ;  it  is  he  that  hath  made  us, 
and  not  we  ourselves ;  we  are  his  people,  and  the  sheep  of  his  pas- 
ture. 

O  go  your  way  into  his  gates  with  thanksgiving,  and  into  his 
courts  with  praise ;  be  thankful  unto  him,  and  speak  good  of  his 

NAME. 

For  the  Lord  is  gracious,  his  mercy  is  everlasting ;  and  his  truth 
endureth  from  generation  to  generation. 

12 


134  DEUS-SEMPER. 


THE  COSMOGONY:  THE  CRUCIFIXION'. 

"I  shall  not  go  to  seek  inspirations,  but  to  confirm  myself  in 
those  already  received.  .  .  .  What  I  see  here,  and  what  I  have 
seen  elsewhere,  and  what  I  know,  and  what  I  divine,  is  always  the 
harmony  and  course  of  human  destiny.  ...  I  am  dumb  with  aston- 
ishment, when  I  think  of  a  history  so  often  examined,  so  often  dis- 
cussed, and  yet,  still  entirely  to  be  written.  The  true  historian 
is  then,  in  all  the  strength  of  the  term,  a  prophet  of  the  past.  The 
gift  of  the  prophecy  and  divination,  is  applicable,  therefore,  to  the 
past,  as  well  as  the  future.  .  .  .  Prophecy  is  Synthesis." 

Ballanche. 

Bufus.  "Well,  this  gives  you  a  Religion  of  Nature, 
but  will  not  reconcile  the  dogmas  of  Theology,  espe- 
cially as  they  are  based  on  the  somewhat  obsolete  cos- 
mogony of  Genesis,  the  Hebrew  chronology,  and  the 
mythical  or  mystical  life  of  Jesus. 

Ceri?ius.  A  true  Religion  of  Nature  in  its  entire  ful- 
ness, must  be  consistent,  co-ordinate  with  the  truth  in 
God.  With  the  dogmas  of  theology  I  have  nothing 
to  do,  as  mere  dogmas ;  and  these  are  without  the 
pale  of  our  proposed  investigation,  as  are  also  any 
consideration  of  the  subjects  mentioned.  Truth  is 
the  attribute  of  God ;  dogma  is  the  formula  of  man. 
The  formulas  of  theology  are  multitudinous  and  com- 
plex ;  they  change  and  shift  from  time  to  time,  in  the 
rise  of  sectaries,  and  the  mutations  of  sects,  and  no 
one,  of  all  of  them,  presents  a  continuity  of  dogmatic 
doctrine,  of  uniformity  of  discipline,  of  harmony  of 


THE    COSMOGONY:    THE    CRUCIFIXION.         135 

temporal  or  ecclesiastic  action,  and  their  disintegra- 
tions, in  the  processions  of  history,  are  only  the  pre- 
parative assimilations  for  higher  and  more  compre- 
hensive organization.  They  are  generally  true,  in 
some  sense  which  may  be  fairly  applied  to  them ;  none 
of  them  can  be  so  defined  as  to  be  free  from  objection, 
as  containing  too  much,  or  as  not  containing  enough. 
You  cannot  seize  the  Universal  Life  and  crystallize 
it  into  a  formula — a  dogma,  any  more  than  you  can 
tell  what  Cause  is,  or  what  is  Force,  or  how  Thought 
comes,  or  how  it  rules  your  own  formation  of  Posi- 
tive Science,  or  guides  your  conduct. 

We  have  been  dealing  chiefly,  you  wholly  in  intel- 
lectual processes,  congealing  or  crystallizing  thought 
into  forms — formulas.  The  constant  pursuit  of  this 
as  Science  or  Theology,  is  the  dry,  hard  desiccation 
of  the  life  of  thought  into  formulas,  dogmas,  formali- 
ties, ceremonies,  forms.  Thus,  they  bind  as  in  fetters, 
until  they  are  shattered  and  broken  in  piecemeal,  by 
higher  aspirations  of  life,  seeking  their  fuller  expres- 
sion and  expansion  of  form,  yet  so,  always  including 
and  preserving  the  primitive  norm  of  life  ;  or  in  their 
dry  theologic  desiccation,  destroying  the  vitality  of 
the  life  they  had  at  first  embodied,  they  fall  into  des- 
uetude, then  into  contempt,  and  the  whole  moral  life 
of  the  priesthood  and  the  people,  corrupt  and  fester 
in  the  rankness  of  their  animal  life,  and  in  the  unre- 
lieved selfishness  of  their  human  purposes.  It  is  his- 
tory. 

The  Inductive  Science  of  Physics,  as  applied  to  na- 
ture, must,  of  very  necessity,  end  in  the  formulas  of 


136  DEUS-SEMPER. 

science,  descriptive  of  the  elements  and  operations 
of  nature.  This  is  their  outward  and  necessarily  ob- 
jective limitation.  But  the  constant  pursuit  of  these 
in  the  dry,  hard  light  of  science  and  fact  in  Physics, 
has  its  subjective  influence  on  the  mind,  in  limiting, 
hardening,  and  fossilizing  it  to  mere  intellectual  pro- 
cesses and  ends  of  action.  But  there  is  in  life,  another 
element  to  which  you  have  referred,  and  to  which  you 
could  not  but  refer,  in  a  subject  of  this  kind,  with  any 
knowledge  of  the  history  of  Mind,  or  observation  of 
life,  and  which  you  call  Mysticism.  You  indicate  it 
as  the  source  of  Mythes.  So  it  is,  and  it  is  both.  It 
is  a  persistent  element  of  human  life,  appearing  with 
humanity  in  all  its  conditions.  It  is  therefore  a  real 
fact  in  life.  It  too  escapes  the  crucible,  the  battery, 
and  the  eye-glass.  Even  the  mental  eye-glass  cannot 
focalize  it,  and  give  it  form,  any  more  than  you  can 
say  w^hat  that  life  is,  wThich  runs  through  all  ani- 
mate nature,  or  that  life  in  man  is,  which  lifts  up 
from  infancy  or  degradation,  to  moral  life  and  purity. 
Dealing  with  those  intellectual  questions  which  we, 
in  some  sort,  have  been  reducing  to  forms,  and  whigh, 
by  the  very  pursuits  of  our  lives,  so  tend  to  limit 
our  forms  of  speech  to  the  old  lines  of  thought,  and 
modes  of  expression,  I  submit  that  our  friend  Glau- 
cus,  here,  the  friend  of  humanity,  should  speak  upon 
the  subjects  to  which  you  have  adverted,  and  which 
lie  outside  of  the  question  from  which  we  started. 
"We  both  know  something  of  the  outward  life  of  the 
venerable  man,  and  his  generous  stores  of  learning, 
and  his  experience  in  life.     His  genial  and  manly  or- 


THE   cosmogony:   the  crucifixion.        137 

ganization,  and  his  position  in  life  has  made  him  seek 
the  associations  of  the  just,  the  gentle,  and  the  wise, 
yet  quietly  turn  from  the  acceptance  of  public  honors, 
and  his  life  has  been  spent  in  the  pursuit  of  that 
learning  which  is  free  from  prejudice,  unfettered  by 
scholastic  forms,  tolerant  of  differing  views,  patient 
with  fanaticisms,  not  misled  by  enthusiasm  seek- 
ing and  clutching  at  novelties,  and  who  has  been 
matured  by  those  saddening  experiences  of  life,  in 
the  dispensations  of  Providence,  or  of  your  order 
of  Nature,  and  by  the  malevolence  of  men,  which, 
while  it  gave  him  a  knowledge  of  much,  if  not  all 
of  that  which  is  worst  in  the  human  heart,  has  not 
made  him  forget  that  there  is  a  Virtue  of  Life  to 
be  sought,  and  which  may  "be  measurably  attained, 
even  as  we  see  in  some  human  forms,  and  meet  with 
it  in  the  works  of  the  "dead,  but  sceptred  sovrans 
of  thought." 

Glaacus.  My  younger,  but  not  young  friends,  we 
must  be  guarded  in  our  ascription  or  acceptance  of 
Praise.  When  it  is  the  offering  of  flattery,  it  degrades 
the  giver ;  when  it  is  the  incense  of  vanity  or  pride, 
it  but  increases  the  fatal  quality  of  soul  to  which  it 
ministers.  When  it  is  the  reciprocation  of  pure  minds, 
in  the  self-conscious  dignity  of  personal  Self-hood,  it 
seems  that  this  must  be  the  consummation  of  that 
order  which  Rufus  hopes  to  find  in  some  equation  of 
his  Physical  Forces,  and  which  you,  Cerinus,  seek  in 
the  unfolded  powers  of  the  Self-Consciousness,  com- 
mon to  the  Solidaric  Humanity.  It  is  surely  that 
moral  reciprocation  which  ever  exists  between  the 

12* 


138  DEUS-SEMPER. 

good  and  the  wise ;  it  is  as  surely  that  moral  recipro- 
cation which  Jesus  so  longed  for,  under  the  Common 
Father ;  surely  it  is  the  final  harmony  in  Nature, 
working  to  any  "  equilibration  "  of  forces  ;  surely  it 
is  the  self-consciousness  of  purified  minds,  reaching 
up  through  these  correlated  conflicts  of  Forces  to 
the  final  harmonies  in  God. 

I  have  listened  to  your  discussion  with  interest, 
but  not  without  misgiving,  lest  that  you,  Rufus, 
should  deal  with,  and  become  lost  in  prolix  detail,  or 
in  unintelligible  generalities,  and  in  either  event,  the 
Physical  Sciences  would  not  receive  that  impress  of 
unity  and  order  essential  to  the  operations  of  the 
whole,  and  so  the  system  of  nature  be  left  in  broken, 
sundered,  and  disjointedTragments,  and  without  that 
coherence  which  you  have  shown  to  prevail  through- 
out, and  everywhere.  This  coherence  you  have  found 
in  your  Conservation  and  Correlations  of  Forces — 
the  fact  and  the  thought  absolutely  essential  to  bind 
the  universe  together,  in  its  unity  of  dependence  and 
harmony  of  positive  action.  These  are  not  thinkable 
— are  verily  unthinkable — without  some  element  of 
efficient  and  persistent  Causation,  running  through, 
binding  all  together,  and  moulding  into  the  Correla- 
tions of  nature  and  life.  .  .  I  distrusted,  lest  you, 
Cerinus,  amidst  the  confusions,  and  exhaustions,  and 
lifeless  results  of  the  Philosophic  Metaphysics,  and 
the  distractions  of  Faiths,  Psychologies,  Phrenolo- 
gies, and  all  forms  of  Mental  Science,  should  not  be 
able  to  seize  a  cohering  thought  of  system,  and  cur- 
rent of  Moral  Life,  moving  in  and  with  these  Forces 


THE     COSMOGONY:    THE     CRUCIFIXION.         139 

to  the  work  of  Creation,  and  through  the  life  of 
the  complex  whole,  to  its  consummation  in  a  moral 
order. 

There  are  four  separate,  distinct,  and  apparently 
unconnected  facts,  which  are  best  put  in  relief  with- 
out any  connections  to  which  they  may  belong,  and 
so,  they  will  be  free  from  any  preconceived  prejudices 
of  education  or  of  system. 

a.  Light  is  a  complex  or  compound  agent.  It  is 
composed  of  three  different  kinds  of  rays,  of  which 
you,  Rufus  or  Rubrus,  may  represent  the  Red,  Glau- 
cus  the  Blue,  and  Oerinus  the  Yellow. — Look  more 
deeply  in  here  and  you  will  see  more  deeply. — I  shall 
not  here  theorize  or  form  any  hypothesis,  and  pass 
over  much  that  is  somewhat  clear  to  my  own  mind, 
but  will  state,  in  the  language  of  the  Chemist,  the 
properties  and  some  of  the  effects  of  Light.  "The 
sunbeam  is  a  line  of  forces  through  which  the  sun  has 
a  threefold  control  over  terrestrial  matter.  It  trans- 
mits an  expansive  energy  which  controls  the  magni- 
tude and  the  forms  of  bodies ;  a  luminous  influence 
which  impresses  the  nerve  of  the  animal  eye ; .  and 
a  chemical  force  w^hich  governs  affinity."  Youmans, 
Qhern^  §  374.  "  Not  only  life,  but  all  the  grand  phe- 
nomena of  force  with  which  we  are  familiar  upon  this 
planet,  have  their  origin  in  the  sun.  His  radiations 
govern  the  movements  of  terrestrial  atoms,  and  in 
these  the  movements  of  masses  take  their  rise.  Should 
that  body  cease  to  give  out  emanations,  the  earth 
would  speedily  lose  its  heat,  life  would  disappear, 
vapors  condense,  and  liquids  congeal.     There  would 


140  DEUS-SEMPER. 

still  be  tidal  influence,  due  to  the  attraction  of  the 
dark  masses  of  the  sun  and  moon,  but  as  the  ocean 
would  be  solid,  there  could  be  only  a  slight  move- 
ment in  the  atmosphere.  There  might  also  be  vol- 
canic force,  due  to  the  earth's  central  heat,  but  this, 
too,  has  been  held  as  subject  to  astronomic  agency" 
"  Were  the  sun  to  radiate  heat  alone,  the  earth  would 
still  remain  dark,  but  the  oceans  would  melt,  and 
tides  begin  to  lash  the  coasts.  The  atmosphere 
would  be  rarefied  unequally  as  now ;  storms  would 
arise,  and  there  would  be  the  motion  power  of  wind, 
etc."  "  If  again  we  suppose  the  energy  of  solar  radia- 
tion so  exalted  that  light  is  emitted  with  heat,  the 
higher  phenomena  of  organization  become  possible. 
With  the  introduction  of  plant-germs,  the  vegetable 
world  would  be  called  into  being  by  the  vitalizing 
chemistry  of  the  sun.  The  animal  world — depend- 
ent on  the  vegetable — consuming  its  matter  and  its 
force,  could  then  appear  with  all  its  multitudinous 
forms  of  power/'  "  The  vegetable  world,  born  of  the 
atmosphere,  consists  of  condensed  gases.  The  animal 
world,  derived  from  the  vegetable,  is  also  but  solidi- 
fied air.  So  the  food  that  we  consume,  the  clothes 
that  we  wear,  the  houses  in  which  we  live,  the  fuel 
that  warms  us  by  the  fireside — that  transports  us 
to  distant  places  with  lightning  speed,  and  labors 
for  us  in  a  thousand  ways,  are  all  nothing  but  con- 
densed air.  The  sunbeam  is  the  agent  of  condensa- 
tion, and  thus  the  organic  world  presents  itself  as  a 
vast  magazine  of  solar  force."  "Thus  is  the  earth 
warmed,  illumined,  magnetized,  and  vivified  by  the 


THE     COSMOGONY:    THE     CRUCIFIXION.         141 

sun."  "The  earth  arrests  but  the  ^^o^oo.o^o  °f 
the  amount  of  force  which  the  sun  emits."  Id.,  §§ 
1189, 1190,  1192,  1193,  1195,  1196.  This  rich  and 
somewhat  poetical  picture  discloses  the  conclusive 
fact  that  light  is  a  complex  organizing  agency,  neces- 
sary to  all  the  organizations  of  the  earth— -from  the 
first  to  the  last. 

b.  In  Genesis  the  Sun  does  not  appear  as  a  lumi- 
nous body  until  the  fourth  period  (or  olam)  of  crea- 
tion. 

c.  Plants  live  on  atoms,  in  virtue  of  sunlight. 
Animals  can  only  live  on  plants  and  plant-eating  ani- 
mals. Man  could  not  subsist  on  the  merely  flesh- 
eating  animals,  as  in  the  statement  of  this  branch 
of  science  as  already  presented  from  Helmholz  and 
Youmans. 

d.  The  last  and  now  universally  received  analysis 
of  the  mental  or  psychological  powers  of  man,  have 
ended  in  what  Sir  William  Hamilton  calls  the  tri- 
chotomy of  these  Powers,  namely,  their  dissection  into 
three  fundamental  roots  of  Powers, — the  Intellect — 
the  Feelings — and  his  Conation — the  Will  in  other 
writers  —  and,  in  all  others,  into  the  Intellectual, 
Moral,  and  Active  powers  of  man. 

What  is  Christianity?  What  is  Christianity?  It  is 
the  image  and  likeness  in  Man  to  God  as  affirmed  in 
the  first  chapter  of  Genesis,  and  which  man  in  some 
form  must  unfold,  by  and  in  his  own  self-powers,  in 
virtue  of  that  Wisdom  (affirmed  throughout  all  the 
Bible,  in  multitudinous  texts  and  a  variety  of  forms, 
as  the  Word,  the  Logos,  the  Light  which  was  with 


142  DEUS-SEMPER. 

God,  which  was  God,  and  which  lighteih  every  man 
that  cometh  into  the  world,  JErat  vera  lux,  quee  illu- 
minat  omnem  hominem  venientem  in  hunc  mundum,  of 
which  all  men  are  partakers) — and  in  virtue  of  that 
love  in  his  central  nature  which  can  appreciate,  be- 
come attracted  to,  devoted  to,  and  so  sanctified  in 
and  to  the  order  of  that  Wisdom.  Mind  must  an- 
swer to  mind — both  ways.  Mind  alone  can  under- 
stand this  Mind — yet  only  in  this  fulness  of  life.  All 
the  external  facts  of  nature,  with  all  its  diversifica- 
tions of  kinds,  converge  into  the  central  fact  of  this 
origin  of  matter  from  the  Prime  Forces  ;  all  the  cor- 
relations of  this  matter,  in  the  wisdom  of  their  adap- 
tations in  and  through  all  successions,  and  deployed 
in  that  line  of  continuous  harmony  to  man  in  this 
quality  of  image  and  likeness,  so  that,  at  no  point,  can 
the  line  of  wisdom  be  said  to  be  broken,  all  converge 
back  into  the  prime  essential  Wisdom.  So  with  this 
Love  running,  thus  visibly,  through  the  whole.  All 
are  representative  of  the  internal  powers  producing 
them,  as  from  an  ordinative  and  directive  mind 
within,  and  they  so  combine  in  the  whole  of  the  facts, 
that  Mind  shines  through  the  whole  to  this  side  of 
nature  and  life,  and  mind,  on  this  side,  responds  to, 
and  in  a  clear  method,  in  the  fulness  and  verifica- 
tions of  its  threefold  powers,  can  intuscept  the  Mind 
on  the  other,  the  transcendental  side.  Therefore, 
man  must  in  some  mode  of  Thought  and  Feeling, 
aspiring  Love,  become  a  Hebrew — a  monotheist,  be- 
fore he  can  beoome  a  Christian.  He  must,  in  some 
way,  reach  this  complemental  conception  of  Person- 


THE   cosmogony:  the   crucifixion.       143 

ality  in  God,  and  these  powers  of  Mind  in  himself, 
in  order  to  reach  back  and  up  to  God. 

In  all  the  orders  of  purely  physical  nature  there  is 
a  community  and  reciprocity  of  action  and  quasi- 
independency  of  action.  The  chemic  atoms  have 
their  own  independent  existences,  yet  they  interact 
with  each  other.  So,  in  the  vegetal  orders,  each  in- 
dividual and  species  has  its  own  qualified  independ- 
ence, yet  reciprocates,  in  these,  its  newer  forms  of 
forces,  with  the  chemic  atoms  below,  and  the  ani- 
mal above.  So,  in  the  animal  orders,  there  are  their 
own  independency,  their  organic  correlations  to  each 
other,  to  all  below  and  around — but  here  the  recipro- 
cations become  sensitive — sentient,  vagrant,  and  am- 
bulatory, now  fading,  now  increasing,  now  attract- 
ing in  packs,  herds,  flocks,  schools,  now  exacerbating 
in  slaughters  and  blood.  These  reciprocations  and 
repulsions  begin  and  end  in  the  circle,  the  circum- 
ference of  the  animal  life.  Man  is  in  connection 
with  all  the  lower,  yet  in  a  higher  independence  of 
action,  and  in  a  more  comprehensive  circle  of  an- 
tagonisms and  reciprocations,  yet  with  aspirations 
to  higher  reciprocation  and  action.  If  this  element 
of  Aspiration  can  be  traced  to  any  root-power,  as  an 
Efficient  Force  of  Life  in  the  Whole,  then  as  it  is 
seen  in  man,  standing  on  this  summit  of  creation, 
both  in  his  order  of  time  in  the  succession  and  in  his 
higher  form  of  organization,  as  all  these  forces  of  life 
converge  in  upon  him  to  make  him  Man,  then  it  will 
be  found  as  that  Power  in  the  Beginning,  running 
through  the  whole  in  these  reciprocations  and  thus  re- 


144  DEUS-SEMPER. 

ciprocating  in  the  End.  It  is  the  Mysticism  of  Hu- 
manity,— here,  obscured  and  beclouded  in  the  organi- 
zation of  man,  and  appearing  in  visions,  hallucina- 
tions, fanaticisms,  etc., — there,  in  other  men,  more 
clear,  unclouded,  and  ecstatic. 

Here,  Rufus,  lend  me  your  mental  eye-glass  to 
make  an  analysis  which  is  necessary,  and  which  we 
may  find  like  many,  perhaps  like  all  of  your  own,  in 
this,  that  one  power  may  act  in  many  different  forms, 
yet  preserve  its  own  fundamental  character.  For 
instance,  you  find  Repulsion,  not  from  any  single 
isolated  fact,  but  from  its  uniformity  of  action  in 
many,  very  many,  forms  of  acting  in  nature.  So 
you  find  attraction,  and  so  polarity.  Now  let  us  go 
into  the  animal  and  human  nature.  You  find  anger, 
ferocity,  combativeness,  destructiveness,  indignation, 
wrath — and  always  in  their  outward  demonstrations 
of  repelling,  repulsive,  projectile  action  running  red  in 
blood,  or  in  its  spontaneous  tendency  in  this  direction. 
The  mental  analysis  is  unmistakable.  So  far  there  is 
no  thinking — no  thought — though  Thought  may  be 
connected  with  it,  control  it,  shape  it,  give  it  direction 
and  select  its  mode,  means,  time,  and  place  of  action. 
.  .  Again,  observe  your  senses  of  gratifications,  your 
loves — your  affinities  for  this  object  or  that,  this  per- 
son or  that,  this  form  of  thought  in  creed,  party,  or 
purpose  in  life.  You  are  attracted  to  the  specific  ob- 
jects of  such  gratifications.  There  is  a  clear  sense  of 
attractedness — self-affinitiveness — in  your  Conscious- 
ness or  Self-consciousness,  although  in  many  of  them 
you  must  act  outwardly  to  obtain — in  all  of  them 


THE    COSMOGONY:     THE    CRUCIFIXION.  145 

you  must  act  outwardly  to  obtain  the  outward  object 
of  gratification,  or  to  actuate,  actualize  the  love  which 
thus  inspires  you.  In  many  of  these  senses  of  grati- 
fication, the  sense,  the  impulsive  attraction  is  instinc- 
tive, spontaneous.  In  all  of  them,  Thought  is  neces- 
sary to  their  prudent,  reasonable,  wise  exertion  and 
use.  Yet  they,  in  and  of  themselves,  are  not  Thought 
— thinking.  Repulsion  and  Attraction,  as  physical 
forces,  uniformly  act  in  right  lines  and  in  antagonism. 
But  the  forms  of  nature  other  than  in  right  lines,  are 
multifarious,  designate,  perpetual,  or  perpetuative. 
Try.  You  cannot  get  these  forms  without  a  third 
Force,  using  these  two  forces,  thus  constant  in  their 
presence  in  nature.  This  you  call,  or  may  call,  the 
Polar,  your  polarizing,  form-giving,  shaping  power 
for  these  multitudinous  forms.  These  impulsions, 
repulsions  of  the  passions  come  of  themselves ;  these 
attractions,  solicitations,  temptations  come  of  them- 
selves ;  in  their  native  elements  they  are  both  spon- 
taneities. But  how  get  form,  how  get  limitation,  how 
get  direction,  how  get  time,  place,  mode,  and  means 
for  their  controlled  and  systematic  action  ?  By  deter- 
minate reason, — by  the  normal  intellective  power.  It 
is  a  force,  then,  the  intrinsic  nature  of  which,  in  one 
of  its  aspects,  is  to  give  form,  and  thence  the  multi- 
farious forms  of  nature  and  life.  You,  Cerinus,  have 
found  the  precise  equivalents  in  the  human  organiza- 
tion and  in  the  Self-consciousness,  in  those  Norms  of 
Thought  and  in  the  Passions  and  Emotions.  That 
which  produces  forms  in  nature  and  gives  coherence 
to  these  powers  is  Polarity.     That  which  produces 

13 


146  DEUS-SEMPER.  • 

Thouglit  and  pictures  in  the  brain,  and  coherence  in 
lines  and  systems  of  life  and  action,  is  the  intellective, 
self-conscious,  normal  power  of  Polarity.  As  you 
judge  of  the  wisdom  of  this  self-conscious,  normal, 
andmorphic  Power  in  yourself,  so  judge  of  the  broader 
field  of  the  Universe.  ...  [It  may  be  that  Science 
may  demonstrate  that  the  blue  has  much  to  do  with 
the  affinities  of  nature,  and  that  polarity  is  connected 
with  the  yellow  beams  of  light — yet  Light  is  only  an 
efficiency,  an  agency  in  nature.] 

The  form-giving,  regulative  power  of  man  is 
thought.  Pure  Thought  is  always  clear,  unclouded, 
self-conscious.  Love,  aspiration,  without  thought,  or 
with  thought  obscured  —  uncoordinate — is  vagrant, 
indefinite,  indeterminate,  unconditioned ;  it  is,  in  dif- 
ferent involutions  in  these  organic  frames,  demented, 
fanatical,  enthusiastic,  ecstatic — Mystical.  It  is  the 
Mystical  element  of  life,  that  element  of  worship  and 
love  in  his  nature,  which  impels  man,  in  the  earlier 
stages  of  tribal  improvement,  to  worship  stocks,  and 
stones,  and  crawling  things  (fetichism) ;  which  makes 
him  deify  the  invisible,  and,  to  him,  unknown  powers 
of  nature  (mythology),  and  thus  from  himself  ascribe 
these  human,  anthropomorphic  attributes  to  physical 
causations ;  and  which,  in  higher  unfoldment  of  his 
intellective  thought  and  purer  aspiration,  teaches  him 
to  find,  in  his  own  unfolded  wisdom,  and  love,  and 
power  of  actualizing  these,  the  Prime  Powers  of  the 
universe.  The  germ-principle  in  man  (the  autonomy), 
that  wonderful  centre  of  his  life-forces,  which  was  to 
infold,  and,  in  its  time  and  place  on  earth,  unfold  all 


THE   cosmogony:  the   crucifixion.       147 

his  various  qualities,  must  needs  have  corresponded 
to  the  higher  characteristics  to  be  brought  into  ac- 
tion. The  organization  must  be  new,  so  far,  which 
would  exercise  objective  force  in  the  feeble  structure 
of  man  from  a  small  portion  of  his  brain  in  its  mighty 
and  overs  way  ing  control  of  the  ponderous  and  inor- 
ganic masses,  and  the  organized  force  of  ferocious 
beasts,  the  knowledge  and  control  of  the  subtle  and 
destructive  poisons,  and  the  mouldable  uses  of  the 
chemic  plasticities, — and  all  these  from  his  intellec- 
tive power  of  thought,  and  for  some  love.  So  he 
possesses  the  calm  and  equable  cognitions,  those  idea- 
tive  Teachings  ascending  to  heights  which  the  poet's 
fancies  never  reached,  those  intuitions  weighing  plan- 
ets, measuring  star-systems,  and  adjusting  nebulae; 
and  as  he  could  unite  his  love  and  his  reason  into  a 
rule  of  conduct,  his  comprehension  of  the  morality 
suited  for  man  in  this  planetary  state  of  existence, 
and  that  higher  grasping,  through  the  mazes  of  vice, 
and  evil,  and  sin,  in  which  he  is  a  part,  for  perfection 
of  thoughtful  system,  in  which  he  becomes  conscious, 
in  the  very  convergence  of  all  these  causes  in  upon 
his  own  self-consciousness,  of  order  and  truth  and  love 
in  Deity  himself,  and  he  but  reaches  and  repeats  the 
twenty-sixth  verse  of  first  Genesis.  As  he  unfolds, 
he  catches,  in  the  moral  harmonies  running  through 
the  whole*,  the  cumulative  longing  for  the  realization 
of  that  pure  and  exalted  love  which  becomes  apparent 
in  so  many  beneficent  forms  in  human  history ;  which 
was  Plato's  "  Supreme  Good,"  which  Aristotle  sought 
when  he  said, "  the  Principle  of  Reason  is  not  Reason 


148  DEUS-SEMPER. 

but  something  better ;"  which  was  the  "  Chief  Good," 
"  Summum  bonwn"  of  M.  Terentius  Varro  (born  six- 
teen years  B.C.,  who  selected  two  hundred  and  eighty- 
eight  different  opinions  about  the  matter) ;  which  in 
Plotinus  was  the  "  Ecstasy ;"  which  in  Algazzali,  the 
eminent  Arabian's  love  of  Truth,  was  "  Soufism ;" 
which  in  the  Papal  writers  is  "  The  Beatific  Vision ;" 
which  in  Protestantism  is  the  "  Grace  of  God  in  the 
New Birth ;"  which  in  all  depurated  and  holy  natures, 
when  they  search  and  dimly  philosophize  the  Inscru- 
table, and  reach  those  grounds  and  dizzy  heights 
where  reason,  rationalism,  fails  further  to  compre- 
hend God,  but  Love,  standing  firmly  on  the  ground 
of  its  own  actual  subsistence,  which  it  feels  in  itself 
and  above,  reaches  out  its  hand  further  towards  God 
in  a  confidence  which  the  crowd  of  triflers  below 
term  "Mysticism."  It  is  that  which,  in  all  thought 
for  a  System  of  the  Universe,  and  strivings  after  the 
Unattainable,  and  struggles  to  attain  the  Perfect, 
still  impels  to  seek  and  to  do,  because  he  can  yet  love 
more  than  he  can  think  or  achieve.  The  organiza- 
tion which  would  manifest  all  these,  and  grow,  and 
strengthen,  and  mould,  and  change  under  their  influ- 
ences, must  be  higher,  more  varied,  purer,  and  nobler, 
and  be  set  in  a  mouldable  organization ;  even  if  the 
smile  upon  his  lips  looks  like  a  crushing  sadness  for 
the  degradation  and  the  sorrows  of  man.  Love,  then, 
if  it  is  the  Purifier,  is,  in  all  these  organic  exacerba- 
tions and  perversions,  the  Degrader  and  Destroyer 
in  the  natural  and  historical  conflicts  which  they  pro- 
duce. 


THE    COSMOGONY:     THE    CRUCIFIXION.         149 

What,  then,  is  Wisdom  ?  Grasp  its  profound  mean- 
ing. It  is  not  knowledge,  it  is  not  love,  it  is  not 
power  in  and  of  themselves.  It  is  not  Common  Sense, 
which  characterizes  men  in  the  differences  of  human 
life  simply  in  practical  affairs.  A  man  may  have 
large  Understanding,  and  be  great  in  the  manage- 
ment of  human  affairs,  and  not  be  wise.  There  is  the 
great  artist,  mathematician,  engineer;  the  bloody 
captain  and  the  Jesuitical  casuist  may  be  great,  and 
may  want,  and  do  most  uniformly  want,  wisdom. 
How  gather  the  Wisdom  as  contradistinguished  from 
knowledge  and  the  judgment  in  the  Understanding? 
By  going  into  the  Spiritual,  the  universal  life,  which 
formed  and  pervades  the  whole,  and  poured  out  his 
wisdom  in  all  things,  assigned  to  the  parts  their  special 
departments,  and  bound  all  into  a  coherence  of  moral 
life,  in  which  physical  cause  and  effect  are  the  subor- 
dinate means  for  the  exercise  and  unfoldment  of  an 
historically  progressive  order.  It  is  so  in  the  onward 
movement  of  the  geologic  successions,  it  is  so  in  the 
historical  order,  and  it  pervades  all  the  teachings  and 
aspirations  of  man.     It  is  a  glory  and  an  awe. 

In  the  rigid  analysis  instituted,  a  form-giving  and 
directive  power  has  been  found  as  a  necessary  constit- 
uent of  mind;  so  the  projectile,  actuative  power;  so 
the  attractive,  associative ;  and  in  this  and  these,  the 
aspiring  nature  of  man.  This  is  in  the  demonstra- 
tion of  science.  It  is  declared  on  authority,  that  is, 
not  by  any  scientific  analysis,  or  processes  of  reason- 
ing, that  man  was  made  in  the  image  and  likeness 
of  God ;  it  is  declared,  "  the  Lord  possessed  me  in  the 

13* 


150  DEUS-SEMPER. 

beginning  of  his  ways,"  and  "  I  lead  in  the  way  of 
righteousness,  in  the  midst  of  the  paths  of  judgment, 
that  I  may  cause  those  that  love  me  to  inherit  sub- 
stance." Prov.  8 :  20-36 :  it  is  declared  "  that  Wisdom 
came  out  of  the  mouth  of  the  Most  High,  and  covered 
the  earth  as  a  cloud,  and  in  every  people  hath  got 
a  possession,  and  hath  built  an  everlasting  founda- 
tion ;"  and  it  is  declared,  that  "  in  the  beginning  was 
the  word  [the  creative  logos, '  by  which  all  things  that 
are  made  were  made,'  the  intellective  hypostasis],  the 
true  light  which  lighteth  every  man  that  cometh  into 
the  world ;"  that "  the  spirit  searcheth  all  things,  even 
the  deep  things  of  God;"  and  that  "man  knoweth 
the  things  of  .man,  save  by  the  spirit  of  man,  that  is 
in  him ; "  and  it  is  declared  by  Justin  Martyr,  Apol- 
ogy, §  61,  that  "  Christ  was  the  first-begotten  of  God, 
being  the  Word  or  Reason,  of  which  all  men  are  par- 
takers  ;"  not  as  an  abstraction,  not  as  causeless  power, 
which  so  could  produce  no  effects,  but  in  consubstan- 
tiality  of  powers.  This  is  that  Reason,  that  intellec- 
tive power  and  light,  which  was  the  demiurgus  of 
Numenius,  the  God  in  Marcus  Aurelius,  the  good  dae- 
mon of  Socrates,  the  familiar  of  Plutarch,  "  addressing 
the  reason  of  those,  who,  like  Socrates,  keep  the  rea- 
son pure."  This  brings  clearly  up  to  view  the  double 
consciousness  as  observed  in  Plato,  Goethe,  and  Schle- 
gel,  and  as  observable  in  all  self-conscious  men,  and 
those  attaining  to  it.  It  is  "  she  [Wisdom  who]  will 
walk  with  him  by  crooked  ways,  and  bring  fear  and 
dread  upon  him,  and  torment  him  with  her  discipline, 
until  she  may  trust  his  soul,  and  try  him  by  her  laws. 


THE  cosmogony:   the  crucifixion.       151 

Then  will  she  return  the  straight  way  unto  him,  and 
comfort  him,  and  show  him  her  secrets."  Ecc'us  4. 
As  the  Self  is  freed  from  the  congenital  or  exacerbated 
conditions  of  the  visceral  or  cerebral  organizations, 
and  has  self-determinately  ruled  them  into  some  order 
and  system  of  moral  life,  the  Reason  predominates, 
and  the  results  are  Wisdom,  for  the  love  and  the  in- 
tellectivity  are  in  moral  union.  In  a  certain  histori- 
cal condition,  it  was  the  prophetes  of  the  Greek  life ; 
in  the  lower  hallucinations,  hysterias,  convulsions, 
Bacchantic  furors,  Trophonian  visions,  religious  vis- 
ions, and  insanities,  it  is  the  mantis,  the  demonized 
of  the  Greeks.  These  all  correspond,  with  great  de- 
cisiveness, with  the  double  consciousness  of  Paul, 
as  described  by  him,  in  seventh  and  eighth  Romans, 
wherein  he  speaks  of  "  the  law  of  God,  after  the  inward 
man,"  and  "  the  law  in  my  members  warring  against 
the  law  in  my  mind."  This  inward  man,  my  mind, 
is  that  Reason  of  which  "all  men  are  partakers," 
which  was  "in  the  beginning,  and  which  lighteth 
every  man  that  cometh  into  the  world."  It  searches 
the  deep  things  of  God — dianoia ;  it  turns  its  face  to 
heaven,  and  ascends — metanoia.  With  all  the  powers 
turned  dovm  to  the  gratifications  in  the  animalistic 
and  human  life,  the  Self  intended  to  the  incitements 
which  flow  in  upon  him,  from  the  animalistic  and 
human  organisms,  and  all  the  powers  exercised  re- 
spondently  for  these  gratifications,  man  is  but  an  ani- 
mal or  man;  as  these  higher  unfoldings  come,  and 
the  Mind  is  turned  upward,  the  life  ascends.  What 
that  is,  must  be  lived  to  be  known.  What  this  higher 


152  DEUS-SEMPER. 

Wisdom  is,  Cudworth  says,  "  words  and  syllables, 
which  are  but  dead  things,  cannot  possibly  convey 
the  living  notions  to  us.  The  secret  mysteries  cannot 
be  written  or  spoken ;  language  and  expressions  can- 
not [fully]  reach  them ;  neither  can  they  be  truly  un- 
derstood, except  the  soul  itself  be  kindled  within,  and 
awakened  into  the  life  of  them.  The  painter  that 
would  draw  a  rose,  though  he  may  flourish  some  like- 
ness of  them  in  figure  and  color,  yet  he  never  can 
paint  the  scent,  and  the  fragrancy ;  or  if  he  would 
draw  a  flame,  he  cannot  put  a  constant  heat  into  his 
colors ;  he  cannot  make  his  pencil  drop  a  sound.  Nei- 
ther are  we  able  to  inclose  in  words  and  letters  the 
life,  soul,  and  essence  of  spiritual  truth,  and  as  it  were 
incorporate  it  in  them,"  no,  no  more,  Rufus,  than  you 
can  grasp  the  vitality  of  Life  which  you  so  well  know 
in  its  manifold  effects.  Yet  there  is  a  clue  of  thought, 
and  a  guiding  of  life  to  it. 

Prehistoric  man !  ?  Chronology  has  no  relation  to 
Truth,  except  as  to  order  of  deployment  in  time  and 
space.  Truth  is  truth,  without  regard  to  time  or 
place ;  but  this  belongs  to  Omniscience  alone.  But 
the  life  of  truth  as  it  evolves  in  that  of  an  individual, 
a  tribe,  or  humanity,  has  its  times  and  places  of  evo- 
lution, and  becomes  in  a  sense,  a  concrete  part  of  life. 
Progress,  in  its  very  term,  is  successional, — the  blos- 
som to  the  twig,  this  to  the  limb,  this  to  the  trunk, 
this  to  the  root,  this  to  the  germ,  this  to  the  specific 
combination  of  forces  which  prepared  and  endowed 
the  germ,  and  this  to  the  precedent  atomic  prepa- 
rations ;  and  what  preparations  from  the  thallogen 


THE    COSMOGONY:     THE    CRUCIFIXION.         153 

to  the  apple  and  the  pear;  what  successions  in  the 
homotypes  of  geology,  to  the  hand,  and  foot,  and 
heart,  and  brain  of  man !  Prehistoric  man !  The 
oldest  and  highest  form  of  orderly  history  bursts  open 
in  full  afflatus,  with  a  spontaneous  and  ecstatic  mani- 
festation of  these  mental  powers  in  man,  rising  clear 
above  those  purblind  processes,  by  which  all  other 
peoples  of  the  earth,  slowly,  painfully,  and  toilsomely, 
through  terrible  vicissitudes,  moved  on  from  their  in- 
volution, in  the  mazes  of  nature  and  their  own  self- 
consciousness,  in  a  moral  element  of  life.  The  Is- 
raelite, on  the  one  hand,  comparatively  stationary  in 
one  place  and  unprolific  in  numbers,  and  on  the  other, 
the  Japhetic  or  Aryan  race,  moving  in  prolific  masses 
from  West  Central  Asia,  through  India,  Egypt,  Sy- 
ria, and  Armenia,  to  Greece  and  Rome,  and  through 
the  forests  of  Europe  to  England  and  Holland,  em- 
body the  unchronologic  and  chronologic  movements 
of  these  races.  The  first  opens  out  to  history  with  the 
ecstatic  anthem  of  Creation ;  the  second,  after  long 
ages,  reaches,  in  some  sort,  the  demonstration  of  its 
propriety  and  moral  necessity,  and  the  appreciation 
of  its  richness  and  grandeur.  The  Japhetic  race  un- 
folds,  through  tribulations  and  vicissitudes ;  the  Is- 
raelite conserves,  in  his  oppressions  and  sorrows.  Both 
were  imperfect,  as  organizing  elements,  for  the  full 
culture  of  humanity.  Hence  the  moral  necessity  for 
the  parallelism  of  their  synchronic  histories.  Their 
union  and  combination  have  made  our  history.  In 
the  geologic  structure  of  the  earth,  and  in  the  actua- 
tive,  sensitive,  and  intellective  causes,  that  union  and 


154  DEUS-SEMPER. 

combination  have  been  made,  *and  now  with  other 
elements  of  humanity,  are  poured  in  upon  America, 
in  those  proportions  which  will  give  full  activity  to 
all  the  powers  so  far  deployed,  to  rule  them  into  con- 
cordant harmonies,  in  the  new  order  of  society. 

When  the  Japhetic  races  were  in  early  forms  of . 
their  polytheism,  the  Israelite  was  in  the  full  posses- 
sion of  his  exalted  ecstasy.  This  is  the  fact  of  the 
records,  let  one  be  glossed  and  stripped  of  its  absurdi- 
ties and  abominations  of  human  sacrifices  and  relig- 
ious prostitutions,  and  made  as  little  offensive  to  the 
moral  judgment  of  these  times  as  the  subsequent  in- 
genuity and  ability  of  man  can  achieve,  and  the  other 
be  disrobed,  made  naked  and  depressed  by  the  hu- 
man infirmities  which  accompany,  and,  of  necessity, 
mingle  with  it, — through  which  it  had  to  break, 
with  which  it  had  to  deal.  The  Hebrew  and  the 
Aryan  race  are  both  represented  in  their  art,  litera- 
ture, and  institutions.  It  is  the  law  of  mind  to  pass 
over  into  overt  manifestation,  as  in  the  formation  of 
language,  and  habilitate  the  inner  life  in  manifold 
external  forms ;  and  all  these  constitute  the  history 
of  the  inner  and  manifesting  powers.  God,  himself, 
created.  But  there  is  compensation  in  all  nature  and 
life ;  and  wouldst  thou  take  this  old  Jewish  ecstasy 
as  thy  heritage,  and  maintain  it  as  this  wretched 
and  oppressed  race  has  done,  before  and  since  Jesus, 
through  all  the  trials  and  vicissitudes  of  that  long 
terrible  life, — or  wouldst  thou  take  the  Japhetic  in- 
volution, and  unfold  ?  Nay,  thou  wouldst  take  the 
latter  as  consonant  to  that  nature  which  is  implanted 


THE    COSMOGONY:    THE    CRUCIFIXION.         155 

in  thy  race,  which  is  sensitive,  sympathetic,  intellect- 
ual, aggressive,  and  unstable,  and  finds  its  enjoyment 
in  activity  rather  than  endurance — in  change  rather 
than  in  persistence — in  shifting  expediencies  rather 
than  in  standing  still  in  the  maintenance  of  truth, 
however  exalted  and  ecstatic — in  enlargement  of  pop- 
ulations, and  the  acquisitions  and  changes  of  conti- 
nents— in  restlessness  under  laws,  constitutions,  and 
creeds — until  the  earth  shall  be  encircled,  the  whole 
domain  of  knowledge  conquered,  and  its  enlarging 
susceptibilities,  cumulating  in  the  ages  and  moulded 
in  the  system  which  is  at  work  in  all,  which  man  may 
aid  and  may  not  contravene,  shall  complement  the 
brotherhood  of  man  under  the  parentage  of  God.  It 
is  the  very  genius  and  grandeur  of  Melchi  Zedek  (the 
unknown  Melchisedec),  as  interpreted  by  Jesus  and 
committed  to  the  activities  of  the  race.  This  Ecstasy 
—  the  Mysticism  of  Life — must  be  alimented  with 
the  Reason.  It  is  the  simple  sublimity  of  the  moral 
unity  of  the  race  fulfilling  a  universal  and  systematic 
law  of  Love.  This  insatiate  restlessness  is  Japhetic, 
and  runs  through  all  the  thought  and  action  of  the 
race.  "  God  shall  enlarge  Japheth,"  Gen.  9 :  27  ;  and 
this  implies,  for  it  includes  enlargement  of  sympa- 
thies and  thought  and  action,  and  with  large  endow- 
ment of  intellective  functions,  their  combination  and 
alimentation  in  a  reciprocative  system  of  the  whole. 
It  is  the  living  vitality  of  this  race,  and  is  exempli- 
fied in  all  his  thoughts  and  sympathies  and  deeds. 
It  breathes  in  all  his  literature.  It  is  the  impulse  to 
all  his  investigations  in  science.    It  is  the  Utility  in 


156  DEUS-SEMPER. 

all  his  works  of  art.  Aristotle  said,  "  The  Intellect 
is  perfected,  not  by  knowledge,  but  by  activity." 
"  The  intellect  commences  in  operation,  and  in  opera- 
tion it  ends."  Aquinas.  "Tantum  scit  homo,  quan- 
tum operatur,"  Man  only  knows  as  he  acts.  Scotus. 
"  If  I  held  Truth  captive  in  my  hand,  I  should  open 
my  hand  and  let  it  fly,  in  order  that  I  might  again 
pursue  and  capture  it."  Malbranche.  "Did  the  Al- 
mighty, holding  in  his  right  hand  Truth,  and  in  his 
left,  Search  after  Truth,  deign  to  tender  me  the  one 
I  might  prefer,  in  all  humility,  but  without  hesita- 
tion, I  should  request,  Search  after  Truth."  Lessing. 
"  Truth  is  the  property  of  God,  the  pursuit  of  Truth 
is  what  belongs  to  man."  Von  Muller.  And  "  there 
could  be  no  tod  of  similar  quotations,"  says  Hamil- 
ton, Met.,  p.  9. 

Personality  in  man  is  finite  wisdom,  finite  love, 
and  finite  power,  in  various  forms  of  organic  embodi- 
ment. God  is  absolute  wisdom,  perfect  love,  and  in- 
finite power,  and  these,  as  infinite,  perfect,  and  abso- 
lute in  his  personality,  are  essential  to  the  fulness  of 
any  conception  or  ideation  of  God.  The  overt  power 
of  Deity  to  create — upon  the  directive,  formative 
wisdom  (multiformis  sapientia  Dei,  St.  Paul,  in  Ephe- 
sians)  of  his  own  essentially  intelligent  and  norma- 
lative  nature  —  for  a  love  in  his  nature  is  not  only 
conceivable  upon  the  processes  instituted,  but  is  the 
moral  necessity  of  thought,  on  the  datum  of  crea- 
tion. It  is  the  moral  necessity  of  thought,  that  these 
should  begin  in  involution,  in  envelopment,  in  man, 
and  advance  in  unfoldment,  whenever  any  clear  idea- 


THE    COSMOGONY:     THE    CRUCIFIXION.  157 

tion  of  the  Almighty  is  attained,  as  working  in  a 
morally  progressive  order.  It  is  free  from  intrinsic 
contradictory ;  less  is  fragmentary,  more  is  foolish- 
ness, and  power,  wisdom,  and  love  are  thus  comple- 
mental ;  and  in  man,  in  an  eventual  progress,  in  their 
finite  diversifications,  give  the  elements  and  the  law 
of  progress. 

In  the  facts  and  views  evolved,  God  is  found  as 
the  great  Synthesis  of  all  things — the  Primal  Involu- 
tion. Power  is ;  Wisdom  is ;  Love  is;  and  the  inter- 
action between  spirit  and  matter,  as  it  resolves  back 
from  matter  into  the  unity  of  <k>d,  must  find  this 
central  Synthesis.  Sensibility  runs  through  all  na- 
ture, in  all  worlds,  in  endless  activities ;  Sensitivity  is 
the  base  of  all  animate  life,  and  is  the  foundational 
element  of  all  reciprocation  among  them  in  the  dif- 
ferent species,  and  between  classes  and  species,  and 
between  the  orders  and  planes  of  sensitive  life.  Form 
begins  with  the  first  atoms ;  and  Polarity  here  ap- 
pears ;  and  crystallization,  in  chemistry  and  miner- 
alogy, have  no  law,  no  force  of  guiding  formation  for 
their  rich  differences,  without  some  such  directive, 
redactive  power.  It  becomes  more  open  in  the  gem- 
miparousness  of  plants,  and  more  definitively  con- 
spicuous in  the  species  and  forms  of  animals.  It  is 
distinctive  in  the  forms  and  sub-intelligence  of  in- 
stincts. In  the  growth  of  the  plant,  the  powers  in- 
woven into  the  germ  are  limited  to  the  production 
of  the  plant  and  the  preparation  of  its  seed ;  in  the 
growth  of  the  animal,  the  powers  inwoven  in  the 
germ  are  not  limited  to  the  production  of  the  animal 

14 


158  DEUS-SEMPER. 

simply  and  the  perpetuation  of  species,  but  are  so 
further  endowed,  that  in  the  organic  instincts  of  the 
animal  they  go  over  into  further  action  in  life,  as 
nest-building,  song,  etc.  This  sensitivity  is  conscious 
in  animals.  Man  is  retorsive,  self-consciously  self- 
recognitive,  and  autopsic — and  he  is  a  self-conscious 
Form-Giver.  It  accompanies  the  history  of  man,  in 
his  history,  and  evolves  in  manifold  forms  and  per- 
sonal designs  through  all  his  tribal  and  historical 
changes  and  vicissitudes,  in  works  of  art,  science,  and 
active  and  literary  manifestations,  from  the  flint  im- 
plements of  the  earliest  traces  of  man  to  the  temple 
of  Ellora  or  Elephanta,  thence  to  the  cabin  on  the 
prairie. 

The  two  prominent  races  appear  in  history,  in  their 
respective  differences  of  mental  characteristics.  The 
Hebrew  mind  bursts  out  into  an  ecstatic  anthem  to 
a  Personal  God.  It  is  a  Mind  declaring  the  presence 
of  one  sole,  absolute,  creative,  personal  power,  order- 
ing and  governing  the  world,  and  commanding  his 
worship,  in  that  form  of  Fear,  which  always  provides 
for  the  Love  of  and  in  the  Father.  There  is  no  Myth 
here.  .  .  The  other,  always,  everywhere,  makes  his 
appearance  in  Mythes,  in  dreadful  and  debasing  rites 
of  worship — and  only  in  the  slow  evolutions  of  ages, 
in  dim  reachings  of  aspiration,  and  in  tedious,  uncer- 
tain, and  scarcely  appreciable  processes  of  reasoning, 
and  this  in  but  few  of  the  noblest  of  them,  affirm- 
ing a  Supreme  Intelligence.  In  both,  the  systems  of 
morality  correspond  to  the  God  which  each  acknowl- 
edges.    In  both,  there  are  the  same  elements  of  hu- 


THE   cosmogony:   the   crucifixion.       159 

manity,  the  same  instincts,  passions,  emotions,  and 
psychic  powers,  yet,  evidently,  under  modifications 
peculiar  to  each.  There  were,  yet  are  differences  of 
susceptibilities  and  powers  in  these  races  to  produce 
their  respective  manifestations.  Both  were  suscep- 
tible to  all  the  influences  of  nature,  which  so  con- 
stantly and  universally  act  upon  man.  In  his  lower 
nature,  man  is  animalistic  and  herds  with  animals,  or 
writh  each  other  after  the  manner  of  animals ;  higher 
up,  they  influence  each  other  in  and  by  those  quali- 
ties which  they  possess  in  common,  as  men.  If 
Rufus  chooses  so  to  say,  they  reciprocate  in  the  cor- 
relations of  these  their  human  forces — but  they  are 
human  forces.  The  powers  which  we  have  found  in 
the  highest  nature  of  man,  in  his  moral  self-con- 
sciousness, may  be,  must  be  admitted  to  be  identical 
in  both,  yet  with  different  fulnesses  in  each,  of  the 
powers  from  which  they  are  so  respectively  organized. 
As  man  stands  in  higher  correlations,  he  has  higher 
correlations.  In  his  lower  correlations,  he  is  in  the 
lower  correlations  of  nature  and  life.  As  he  ascends, 
he  goes  up  to  higher  correlations,  and  in  his  highest 
he  thus  finds  that  he  has  "  Norms  of  Thought — sub- 
lime, beautiful,  solemn — withal  the  sense  of  Aspira- 
tion— possibly  of  Inspiration"  —  as  in  this  solemn 
height  he  may  be  in  correlation  with  the  Universal 
Life,  in  that  form  in  which  it  must  be  so  far  different 
from  any  of  his  lower  forms,  as  he  finds  these  planes 
of  life  below,  different  from  each  other.  It  is,  it 
must  be  either  this  sublime,  beautiful,  solemn  power, 
impressed,  in  some  way,  in  this  specific  organization, 


160  DEUS-SEMPER. 

or  this  power  in  higher  correlations  with  the  Supra- 
Sensible.     So,  it  is  Inspiration— Impressment. 

In  the  Beginning  God  created,  and  he  is  the  End 
in  the  end.  Starting  with  this  clear  and  strong  irn- 
pressment,  the  creation  of  the  earth  and  all  the  op- 
erations of  nature  and  life  were  but  subordinate  and 
subsidiary  means,  in  the  mind  of  the  Author  of  the 
first  chapter  of  Genesis,  for  bringing  out  and  setting 
forth  this  ruling  and  dominant  conviction.  It  is  the 
guiding  power  and  purpose  from  Genesis  to  Revela- 
tions. An  analysis  of  nature,  a  science  of  Physics, 
in  one  sense,  would  have  been  impossible  to  such  a 
mind,  or  such  a  tribal  mind  in  an  early  stage  of  de- 
ployment, as  their  subsequent  history  shows  it  was 
not  their  characteristic  in  any  stage.  It  would  have 
destroyed  or  prevented  the  very  ecstasy  which  was 
essential  to  its  own  manifestation  and  preservation. 
Therefore,  in  the  whole  movement  of  this  race,  there 
is  no  physical  science  worthy  of  such  name.  There 
is  no  purpose  to  eliminate  or  teach  it.  No  fact  of 
nature  is  presented,  except  as  it  is  subordinate  and 
in  that  form  in  which  it  is  subsidiary  to  the  great 
ruling  element  of  the  impressment.  It  rules  through- 
out and  everywhere,  in  every  department  of  mind 
which  contributed  to  make  this  fulness  of  the  Hebrew 
movement.  Then  do  not  look  for  analysis,  for  Sci- 
ence, in  that  order  of  mind  and  in  its  history,  which 
in  its  essential  nature  and  in  its  allotted  destiny  is 
so  purely  ecstatic.  Nor  be  surprised  that  the  rigid 
organization  which  accompanied  it  should  have  hard- 
ened under  its  conservative  forms  into  formal  cere- 


the   cosmogony:  the   crucifixion.      161 

monies  and  dogmatic  doctrines.  It  belongs  to  the 
Japhetic  mind  to  aliment  the  Ecstasy  in  the  fulness 
of  Scientific,  or  if  you,  Cerinus,  please,  speculative 
investigations. 

The  movement-power  as  so  impressed  on  the  higher 
Hebrew  mind  was  the  Omnipresence  of  God.  Start- 
ing with  this  clear  and  strong  suffusion  upon  the 
mind,  this  exaltation  of  the  idea  of  the  Personality 
of  God,  it  was  necessary  for  his  moral  system  to  show 
the  relation  of  God  to  man,  simply  in  its  moral  as- 
pect. God  must  therefore  be  not  only  the  Maker  of 
man,  but  the  Creator  of  the  world  on  which  man 
lived  and  acted.  Man  was  in  the  presence  of  the 
powers  of  nature,  and  in  all  things  subjected  to  their 
influences ;  and  the  native  tendencies  of  all  minds  was 
to  the  various  deifications  of  these  powers  of  nature. 
Nature  then  was  of  no  value,  except  as  it  contributed 
to  that  Thought  and  Feeling  which  made  God  the 
centre  of  the  whole.  Starting  with  this  great  con- 
ception of  God,  the  first  chapter  of  Genesis  is  cer- 
tainly freed  from  the  wild  and  fantastic  details  of 
the  cosmogonies  of  all  other  early  productions  of  the 
human  mind.  The  facts  and  order  of  the  creation 
are  cognate  to  this  high  conception  of  Personality, 
and  no  other  conception  could  have  produced  such  a 
sublime  and  solemn  ecstasy  in  any  form  of  mental 
creation,  while  in  all  other  peoples  their  cosmogonies 
are  neither  in  harmony  with  any  worthy  conception 
of  a  God,  or  any  laws  of  physical  nature.  The  lead- 
ing conception  is  God.  It  is  clear,  definite,  and  fills 
in  every  quality,  the  highest  ideation  which  the  hu- 

14* 


162  DEUS-SEMPER. 

man  mind  can  form  of  a  Personal  God  as  the  Creator 
of  the  worlds,  and  the  Father  of  the  races  of  men. 
The  world  as  the  theatre  of  man,  and  man  as  the 
child  of  God,  are  in  this  record.  Physical  science  is 
not  in  it.  It  is  not  anywhere  in  the  great  record  of 
this  branch  of  the  human  movement.  It  may  be 
then  fairly  put,  that  it  was  this  grand  impressment 
of  the  Personality  of  God  which  ruled  the  concep- 
tion for  the  physical  creation,  and  makes  Genesis  the 
exception  to  all  the  cosmogonies  of  the  earth — the 
conception  which  to-day  gives  centrality  and  unity 
to  all  Sciences  and  systems  of  Morals,  and  which,  in 
all  the  divergencies  and  distractions  of  human  pur- 
suits, in  practical  life  and  scientific  investigations, 
comes  around  with  its  circumference  to  hedge  in  and 
bind  them  into  unitary  system.  Affirm  God,  the 
world,  and  man,  with  any  conception  of  a  moral  sys- 
tem, however  low,  and  the  coherence  of  thought  re- 
quires the  affirmation  of  creation.  Affirm  a  thought 
and  feeling  of  moral  life  in  the  self-consciousness, 
and  they  necessitate  God,  the  world  in  its  plastic  and 
mouldable  order,  and  man,  using  all  things  on  his 
moral  ultroneousness.  Hence  all  the  cosmogonies  as 
lying  in  the  very  elements  of  humanity.  The  Hebrew 
conception  is  pre-eminent,  and  this  clearly  in  virtue 
of  this  impressment  of  the  idea  of  the  Supreme. 

Physical  science  is  not  only  not  taught,  but  as  sci- 
ence must  be  considered  as  ignored,  either  by  the  vir- 
tual organization  of  this  race,  or  by  the  dominant 
intensity  of  the  ruling  impression.  The  cosmogony 
of  Genesis  was  not  therefore  a  geological  science,  but 


the   cosmogony:   the  crucifixion.      163 

a  description  of  the  processes  of  creation,  so  far  as  to 
give  the  idea  of  the  Personal  God  in  the  work  of  his 
creation,  and  of  the  creation  itself,  as  from  time  to 
time  (plam)  it  assumed  that  form  which  was  necessary 
to  make  it  the  habitation  of  man,  and  introduce  him 
on  its  theatre,  in  the  fulness  of  his  correlations  in 
nature,  and  furnishing  him  the  means  of  his  aspira- 
tions. It  is  the  economic  law  of  provisionary  prepa- 
ration, supply,  and  dependence  in  moral  order  which 
is  the  keynote  of  the  anthem  of  creation. 

Those  who  are  troubled  with  the  use  of  the  word 
"days,"  or  who  are  disposed  to  use  it  thoughtlessly 
in  any  view,  would  do  well  to  read  the  Six  Days  of 
Creation,  by  Tayler  Lewis,  D.D.  The  writer  of  Gen- 
esis was  not  dealing  with  the  geologic  formative  pro- 
cesses, but  the  formed  conditions,  and  this  economic 
order  as  presenting  a  divine  wisdom  and  power,  as 
the  earth  assumed  that  form  and  condition  necessary 
for  the  habitation  of  man,  thus  brought  into  close 
relationship  with  God.  Nor  did  he  conceive  God  as 
so  operating,  in  any  formal,  modal  manner,  as  man 
works.  The  nearest  he  came  to  this,  was  in  ascrib- 
ing to  him  the  use  of  language,  "  He  said," — Crea- 
tive power,  impersonated  in  the  highest  intelligible 
and  suggestive  mode. 

In  the  Beginning,  Elohim — the  Almighty  Forces — 
created  the  heavens  and  the  earth.  The  first  law  of 
Physical  Science  is  the  production  of  atoms  for  all 
suns  or  stars  and  planets  ;  the  first  act  of  creation  is 
the  heavens  and  the  earth.    The  one  fits  to  the  other. 

It  is  a  law  of  physical  science  that  there  is  no  or- 


164  DEUS-SEMPER. 

ganization  without  Light.  It  is  the  Analysis  of  the 
Sunbeam  that  light  is  a  complex,  compounded  agent. 
The  simples  which  make  a  compound  must  precede 
the  compound ;  and  God  said,  Let  there  be  light,  and 
light  was  in  its  essential  elements  for  all  subsequent 
organization,  and  could  not  be  in  organic  suns  and 
stars,  which  yet,  on  the  very  hypothesis  of  science, 
were  not  in  existence  except  as  atomic  chaos.  Yet 
the  foundations  for  suns  and  stars  were  laid,  and  the 
creative  movements  were  begun.     The  first  olarn. 

The  next  step  of  creation  must  have  been  the  fir- 
mament. This  may  be  viewed  in  two  aspects,  either 
that  the  fluid  condition  of  this  chaos  was  separated 
into  the  solar  and  planetary  masses,  or  that  in  this 
primitive  condition  that  vast  amount  of  water  wThich 
was  necessary  to  all  the  subsequent  crystallizations, 
to  the  hydrated  limes,  etc.,  etc.,  were  by  the  heated 
fires  of  the  more  central  parts  maintained  in  its  im- 
mense cloud-system.  Science  must  have  an  immense 
firmament  for  the  Neptunian  or  watery  portion  of 
its  wide  and  deep  formations  of  Sedimentary  Rocks. 
This  is  the  second  olam. 

Dry  land  must  appear  before  the  Vegetal  Kingdom, 
in  any  substantial  form,  could  appear.  In  the  rich, 
warm  haze  of  this  watery  atmosphere,  charged  wTith 
light,  as  science  clearly  indicates,  the  earth  could 
.bring  forth  the  vegetable  life.  It  is  so  geologically  ; 
it  is  so  as  a  necessarily  scientific  step  in  these  prep- 
arations. Geologically,  it  is  the  Age  of  Acrogens 
for  the  Coal-formations.     It  is  the  third  olam. 

Scientifically  the   immense  cloud-system  of  this 


THE   cosmogony:    the   crucifixion.       165 

early  world  must  have  lasted  through  long  succes- 
sions of  these  early  formations  before  the  actual  or- 
ganic light  of  the  sun  could  penetrate  the  dense, 
heavy  haze — even  if  the  sun  was  in  full  organization 
for  thus  distributing  his  beams.  But  as  the  sun  is 
an  organic  body,  occupying  its  central  place  in  this 
system,  with  its  specific  forces  of  light  in  its  organic 
form,  and  as  light  is  decomposable  in  the  scientific 
forms  of  analysis,  and  is  constantly  used  and  decom- 
posed in  the  growth  and  uses  of  vegetal  and  animal 
life,  and  as  light  in  its  elements  was  necessary  to  the 
primitive  organizations,  and  as  the  organized  planet 
Venus  is  self-luminous  (has  a  slight  photosphere), 
there  is  no  ground  to  assert,  there  is  no  reason  to 
infer  that  until  this  fourth  olam,  the  Sun  was  any 
more  organized  than  the  world  geologically  was. 
Yet  the  elements  of  light  were  necessary  to  these 
primitive  formations — and  they  were  there,  both  by 
the  declarations  of  the  record  and  on  the  plainest 
deductions  of  Science.  All  the  observations  yet  made 
of  the  sun  show  that  his  light  is  a  complex  agency, 
and  in  its  orderly  and  scientific  arrangement  therefore 
required  organization.  The  sun  "  appears  to  be  in- 
vested with  three  envelopes  or  atmospheres,  differing 
in  their  nature  and  densities.  The  one  next  to  his 
body  seems  to  be  in  a  measure  transparent,  sustaining 
cloudy  matter  in  its  upper  regions."  "  The  second 
envelope  is  supposed  to  be  the  great  reservoir  of  solar 
light  and  heat."  [?]  "  The  existence  of  a  third  or 
outer  envelope,  consisting  of  very  attenuated  matter, 
is  insisted  on  by  some  astronomers,  from  peculiarities 


l66  DEUS-SEMPER. 

attending  the  sun  when  he  is  totally  eclipsed.  Thin 
cloudy  matter  was  observed  at  and  beyond  his  mar- 
gin, and  columns  of  rose-colored  light  ascended  from 
it  to  the  height  of  forty  or  fifty  thousand  miles,  and 
would  then  move  off  in  a  horizontal  direction."  The 
late  experiments  indicate  that  the  solid  body  of  the 
Sun  is  not  the  source  of  light.  Davis,  El.  Astr.^  p. 
25,  26,  1868.  Here  is  evidence  of  organization  of 
Light,  not  in  the  body  of  the  sun,  but  in  his  photo- 
spheres.  The  sun  as  a  solid  had  its  solidification  and 
preparation  from  atoms,  as  this  earth  had,  and  there 
is  no  ground  to  infer,  but  every  reason  to  conclude 
that  his  outer  surroundings  were  not  in  their  com- 
pleted state  of  organization  until  after  a  long  period — 
olam — when  the  geology  of  the  sun  was  in  progress. 
It  is  therefore  more  reasonable  to  say  it  was  in  the 
fourth  rather  than  the  first  olam  that  the  organic 
light  of  the  sun  "  divided  the  day  from  the  night." 
In  a  formation  from  a  primary  atomic  condition  com- 
mon to  the  whole  mass  of  our  planetary  system  in 
one  homogeneous  body,  or  in  any  form  of  nebula, 
how  get  the  latent  elements  of  light  in  the  primitive 
organizations  of  the  planets,  and  this  separated,  seg- 
regated light  of  the  Sun,  unless  by  direct  creation  or 
the  long  processes  of  organization  reaching  through 
these  previous  and  formative  olams  ?  And  this  Light 
of  the  sun  in  a  distinct  organization  from  the  body 
of  the  sun  itself — and  these  from  indeterminate,  un- 
coordinated, and,  in  this  or  any  sense,  unconditioned 
Force  or  Forces ! 

After  this  fourth  period  or  olam,  with  the  organic 


THE   cosmogony:   the   crucifixion.      167 

light  of  the  Sun,  and  the  more  assimilable  conditions 
of  the  atomic  preparations,  the  order  of  nature  was 
in  that  state  to  prepare  the  food  in  its  just  condition 
which  is  scientifically  necessary  for  the  higher  animal 
life,  and  the  great  deep  of  waters,  the  prominent  con- 
dition of  the  earth  at  that  time,  brought  forth  its 
immense  stores  of  that  form  of  animal  life.  The 
fowls  of  the  air  make  their  distinctive  appearance  in 
this  order.  The  economic  preparation  of  their  vege- 
table food  had  preceded  them — on  the  demonstration 
of  Science  must  have  preceded  them — in  richer  con- 
ditions of  assimilation  as  the  orders  reached  greater 
perfections  of  organizations. 

All  the  preparations  for  the  Plant-eating  animals, 
and  the  animals  which  live  on  the  plant-eating  ani- 
mals, are  provided  for,  and  they  appear  in  that  form 
which  heralds  in  the  Coming  Man.  The  earth  had 
received  that  formed  condition  fitted  for  the  higher 
orders  of  animal  life,  as  they  were  subdued  and  modi- 
fied from  the  previous  monster  forms  into  the  more 
conformable  races  of  animals  with  which  man  had  to 
deal,  among  which  he  appeared,  and  where  he  was 
to  "  be  fruitful  and  multiply  and  replenish  the  earth 
and  subdue  it"  and  " have  dominion  over  the  fish  of 
the  sea,  and  over  the  fowls  of  the  air,  and  over  the 
cattle,  and  over  all  the  earth,  and  over  every  creeping 
thing  that  creepeth  upon  the  earth  " — in  virtue  of 
the  fact  that  he  alone  was  "  in  the  image  and  like- 
ness of  God  " — and  it  was  so,  is  so  geologically,  his- 
torically, and  scientifically.  Genesis  strikes  the  line, 
not  of  the  geologic,  but  of  the  deeper  law  of  the 


168  DEUS-SEMPER. 

economic  order  for  the  successions  of  creation.  The 
atomic  condition — the  elements  of  light  before  or- 
ganic light — plants  as  preparative  condition  for  ani- 
mal life  in  the  waters  and  the  air ;  the  successive 
preparations  of  different  forms  of  plants  for  differ- 
ent forms  of  animal  life  in  the  successions,  is  but  the 
diversified  application  of  the  one  economic  law,  and 
its  correspondent  facts.  The  fair  scientific  inference 
that  the  organic  light  of  the  organized  sun  would 
not  1)e  in  its  proper  condition  of  organization  at  any 
earlier  period — the  light,  the  dry  land,  the  vegetal 
life,  the  fish,  the  fowl,  the  animal,  the  man,  are  in 
the  strict  line  of  a  law  of  previsory  and  pro  visionary 
economy.* 

*  Since  this  matter  has  gone  to  press,  the  New  Theory  of  Life, 
by  Prof.  T.  H.  Huxley,  of  England,  has  been  published  in  the  New 
York  World  (newspaper,  February  18th,  1869).  It  demonstrates 
still  further  the  economic  law  of  the  Genesis.  It  seems  to  demon- 
strate two  Protoplasms,  as  he  calls  his  Physical  Element  of  Life, — 
one  for  Plants,  another  for  Animal  Life.  It  clearly  shows  (if  his 
theory  is  true),  two  distinct  morphic  and  assimilating  powers, 
moulding  from  an  anterior  conditioning,  the  element  of  life, — and 
that  the  Plant  preceded  the  Animal.  He  says :  "  In  the  lowest  or- 
ganism, all  parts  are  competent  to  perform  all  functions,  and  one 
and  the  same  portion  of  protoplasm  may  successively  take  on  the 
function  of  feeding,  moving,  or  reproducing  apparatus.  In  the 
highest,  on  the  contrary,  a  great  number  of  parts  combine  to  per- 
form each  function,  each  part  doing  its  allotted  share  of  the  work 
with  great  accuracy  and  efficiency,  but  being  useless  for  any  other 
purpose.  On  the  other  hand,  notwithstanding  all  the  fundamental 
resemblances  which  exist  between  the  powers  of  the  protoplasm  in 
plants  and  in  animals,  they  present  a  striking  difference  (to  which  I 
shall  advert  more  at  length  presently),  in  the  fact  that  plants  can  manu- 
facture fresh  protoplasm  out  of  mineral  compounds,  whereas  animals 


THE     COSMOGONY:     THE    CRUCIFIXION.         169 

Geologic  Science !  Is  it  not  then  unwise  to  your- 
self to  expect,  and  unjust  to  the  unlearned  to  speak 

, t . . 

are  obliged  to  procure  it  ready  made,  and  hence,  in  the  long  run,  de- 
pend upon  plants.  Upon  what  condition  this  difference  in  the  powers 
of  the  two  great  divisions  of  the  world  of  life  depends,  nothing  is 
at  present  known.  With  such  qualification  as  arises  out  of  the  last- 
mentioned  fact,  it  may  be  truly  said,  that  the  acts  of  all  living 
things  are  fundamentally  one." 

He  also  says,  "  I  propose  to  demonstrate  to  you,  that  notwith- 
standing these  apparent  difficulties,  a  threefold  unity,  namely,  a 
unity  of  power  or  faculty,  a  unity  of  form,  and  a  unity  of  substan- 
tial composition — does  pervade  the  whole  living  world."  He  must 
find  his  unity  of  power  as  a  self-determining  unity  for  his  various 
faculties  of  power,  or  a  unity  determined  by  something  other  ;  he 
must  find  his  unity  of  form  in  a  self-determining  power,  for  diver- 
sities of  shapes,  qualities,  and  functions,  or  as  likewise  determined 
by  something  other  ;  he  must  find  his  unity  of  composition  in  di- 
versities and  varieties  of  all  these,  under  some  final  determinate 
power  for  faculty,  forms,  functions,  and  substantial  compositions 
in  system,  and  a  system  of  systems. 

Again,  Mr.  Huxley  speaks  of  his  Protoplasm  in  the  singular,  as 
if  it  were  a  homogeneous,  identical,  protoplasmic  substance,  yet  as 
something  which  the  Plant  must  first  produce  from  the  Mineral, 
for  the  subsequent  use  of  the  Animal.  Here  then  is  diversity,  and 
necessarily,  Differentiation.  The  Plant  is  interposed  between  the 
Mineral  and  Animal  Kingdoms.  Does  the  Mineral  produce  the 
Plant,  and  this  the  Animal  ?  The  morphic  and  assimilating  powers 
of  the  plants  act  on  the  mineral,  and  endow  them  with  new  forms 
and  qualities,  and  prepare  them  for  the  uses  of  animal  functions. 
The  morphic  and  assimilating  powers  of  animals  act  on  both,  and 
give  new  forms  and  qualities  for  their  uses,  and  other  economies 
in  nature.  Whence  these  new  forms  and  new  assimilating  powers, 
thus  to  differentiate  and  multifold  the  vegetal  and  animal  king- 
doms ?  Differentiation  exists  in  the  variety  of  the  chemic  elements ; 
it  appears  as  a  specific  preparation  of  plant- forms,  and  as  antecedent 
to  and  foundational  to  animal  lives.  Again,  is  this  Protoplasm  a 
homogeneous  substance  ?    Then ,  whence  the  diversities  of  the  sixty- 

15 


170  DEUS-SE.MPER. 

of  geologic  science  here  as  expecting  rigid  science? 
This  is  not  an  appeal  to  your  favor ;  it  is  a  menace 

four  chemic  elements,  and  their  forms  and  qualities,  in  this  homoge- 
neous protoplasmic  substance, — which  he  in  words  denies,  and  in 
facts  admits  ?  Did  his  Protoplasm  produce  the  sixty-four  chemic 
elements? — then  he  starts  with  an  identical  homogeneous  base,  in 
and  of  matter,  without  any  conceivable*  method  or  means  for  differ- 
ences or  differentiation  for  chemic  elements,  plant  and  animal 
forms,  qualities,  and  all  their  other  diversities.  Or  do  the  chemic 
elements  produce  (his)  various  protoplasms  ? — then  where  is  the 
unfoldment  and  progress  in  system,  and  always  to  higher  progress 
and  fuller  system,  and  uthat  our  volition  counts  for  something  as 
a  condition  of  the  course  of  events?" 

Again,  Mr.  Huxley  argues  to  show  that  all  motion  is  the  result 
of  contractility,  in  both  vegetal  and  animal  physiology.  "When  we 
project  into  action,  there  is  the  knowledge,  and  feel  that  we  do  so 
project  into  action,  whether  it  is  by  contractility  of  the  muscles  or 
not,  and  actual  projection  takes  place.  So  of  intraction,  drawing 
in,  attraction.  The  determinate  mental  cause,  as  cause  of  projec- 
tility,  precedes  the  act,  and  the  act  follows  as  effect ;  as  in  cases  of 
instinctive  acts  of  this  kind,  the  instinctive  cause  accompanies  the 
act.  If  the  actual  fact  of  projection  is  produced  through  or  by  physi- 
cal contractility,  still  there  is  the  previous  knowledge  and  feel  that 
the  act  intended  to  be  done,  and  actually  done,  is  a  projectile  act. 
Then  the  self-cause  which  determines  to  project,  and  does  project, 
accomplishes  its  end  by  means  of  the  antagonizing  or  opposite  force 
of  Mr.  Huxley's  contractility  I  The  mental  intent,  the  directive 
agency,  is  to  projection ;  the  physical  effect^  so,  is  contraction.  They 
are  therefore  different,  and  are  seen  in  this  very  difference.  Thus 
out  of  his  physical  contractility,  we  reach  back  of  it  to  the  mental 
self-conscious  projectility — and  we  find  it.  So  we  find  Attraction, 
and  so  we  find  both  in  correlate  connections  with  a  self-conscious, 
directive,  morphic  power,  whose  "volition  counts  for  something, 
as  a  condition  of  the  course  of  events,"  and  which  in  self-conscious- 
ness, uses,  shapes,  and  moulds  this  protoplasm  of  life,  yet  as  it  takes 
it  from  the  cup  of  death  in  physical  gratifications,  or  in  the  aspi- 
ration of  life,  moulds  it  from  Moral  Principle.     Even  Mr.  Huxley 


THE   cosmogony:   the   crucifixion.       171 

to  your  Self-consciousness.  Prehistoric  Man !  Wher- 
ever man  has  appeared,  in  the  faintest  traces  of  his 
early  existence,  he  adores  and  worships — it  is,  indeed, 
in  the  rudest  forms  of  this  sense  of  Aspiration.  Yet 
there  is  the  ecstatic  exaltation  of  the  Hebrew,  with- 
out any  antecedent  history  to  account  for  it,  on  any 
theory  of  mere  development ;  and  which  can  only  be 
accounted  for  by  specific  organization,  or  more  im- 
mediate cause.  It  fills  the  full  measure  of  the  human 
race,  as  the  foundation  for  the  knowledge  of  God,  and 
for  the  incoming  humanities  which  came  out  from  it 
in  a  succeeding  age,  and  which  now  are  only  legiti- 
mated and  are  being  worked  into  practical  life  by  the 
philosophic  processes  of  the  Aryan  race,  in  his  unfold- 
ment  through  his  migrations  to  India,  Egypt,  Greece, 
Rome,  Holland,  England,  America.  There  is  a  con- 
tinuity of  this  moral  life,  from  its  early  dawn  to  this 
Christmas  Eve.  It  does  not  belong  to  any  processes 
of  rationalistic  development.  It  never  reached  higher 
than  the  first  chapter  of  Genesis.  It  has  become  wider, 
deeper,  and  more  diffusive,  in  the  procession  of  the 
ages,  until  it  is  seen,  as  it  may  be  seen,  that  in  no  just 
sense  "  can  a  man  become  a  Christian,  until  he  is  first 
a  Jew,"  reaching  forth  to  that  Personal  God,  who 
gave  his  Norms  to  the  moral,  as  he  gave  them  to  the 
physical  and  animate  orders  of  creation,  and  articu- 
lated across  the  great  upheaval  of  the  Ancient  Civil- 
ization to  these  times,  as  across  the  convulsions  of 

may  see  that  Moral  Forces  may  guide  and  mould  his  protoplastic, 
physical  element  of  life,  and  not  u  paralyze  the  energies,  and  de- 
stroy the  beauty  of  a  life." — Post,  p.  175  and  n. 


172  DEUS  -SEMPER. 

Geology.  The  physical  and  the  moral  orders  are 
parallel  lines  from  the  same  source  of  Being,  the  one 
addressing  the  Understanding,  and  the  other  the 
aspiring  and  the  intusceptive  Spirit.  The  historical 
ecstasy  responds  to  the  aspiring  nature  of  man,  and 
contributes  to  his  moral  needs  and  wants.  If  man  is 
not  true  to  this  aspiring  nature,  in  the  culture  of  his 
nobler  sympathies,  as  a  child  of  the  Personal  Father, 
nothing  but  the  rough  ways  and  the  schooling  of 
the  stern  wilderness  of  existence,  as  it  presents  itself 
in  the  stationary  and  wretched  conditions  of  Asia 
and  Africa,  will  lead  to  the  land  of  wisdom,  and  the 
safety  of  a  sound  morality  reaching  up  to  God.  And 
in  the  absence  of  this  ecstasy,  and  without  the  phil- 
osophic mind  of  the  Aryan,  they  have  not,  in  any 
just  sense,  deployed  from  their  primitive  conditions; 
and  there  is  nothing  in  their  histories  from  which 
it  may  be  inferred  that  they  are  not  ancestrally  as 
pre-historic  as  the  age  of  "  Flints,"  or  "  Bronze,"  or 
"Iron." 

The  paramount  idea  being  the  omnipresent  Per- 
sonality of  God  and  the  moral  dependence  of  man, 
the  Genesis  conforms  precisely  to  the  moral  idea  as 
it  unfolds  in  the  growth  of  all  religious  and  philoso- 
phic mental  and  moral  systems  of  science.  It  is  not 
in  intrinsic  contradiction  of  the  geologic  processes ; 
it  preserves  all  its  verisimilitude,  and  in  the  physi- 
cal, economic,  and  moral  aspects,  contains  elements 
of  verification  which  have  required  all  the  processes 
of  philosophy  and  science  to  vindicate  and  apply. 

Eecast  the  process.     Given  the  germ,  and  given 


THE  cosmogony:   the  crucifixion.      173 

the  conditions  of  the  vitality,  the  fruit  results.  But 
whence  the  Germ  ?  In  the  Norm  ?  Given  the  norm, 
the  germ,  the  conditions  of  vitality,  and  the  fruit  is 
also  given.  .The  fruit  requires,  is  unthinkable  with- 
out the  conditions  for  the  vitalizing  growth.  These 
conditions  will  not  give  the  fruit  without  the  germ. 
The  germ  requires  the  atoms.  Here  is  a  double-sided 
diversification ;  diversity  in  the  atoms,  without  any 
assignable  law  or  power  in  themselves  to  rule  and 
order  themselves  into  atoms  ;  and  on  the  other,  into 
the  designate,  the  manifold,  and  orderly  correlated 
forms  of  the  vegetal  and  animal  kingdoms  in  their 
diversification.  They  all  return  back  to  this  begin- 
ning-point in  atoms.  Is  the  moving  power,  here, 
Norm  or  nothing  ?  Ex  nihilo  nihil  jit,  From  nothing, 
nothing.  This  is  unthinkable  as  Causation.  The 
Norm  is  thinkable,  for  it  is  your  own  Self-conscious- 
ness moving  the  prepared  causations  of  nature  and 
life  which  surround  you,  by  your  own  determinated 
act,  for  your  elected  and  determined  purpose  of  grati- 
fication. 

44 'From  nothing,  nothing  comes,"  is  true,  intel- 
lectually and  mystically  (love),  as  it  is  in  physical 
causation.  Nay,  it  is  more  so.  As  a  simple  fact  of 
cognition,  you  know  nature  in  its  various  modes 
of  effects  from  causes.  But  when  you  think  cause, 
and  what  it  is,  you  cannot  find  the  differentiation 
of  causes  in  any  principium,  any  principle,  any  sub- 
sistence of  Beginning,  without  self-determination 
for  the  specific  differentiations,  and  the  unity  and 
system  of  their  coherences  and  harmonies  of  action ; 

15* 


174  DEUS-SEMPER. 

even  to  rule  the  repulsions  so  constantly  tending  to 
disorder ;  even  to  rule  the  attractions  so  constantly 
tending  to  centralism  in  matter,  in  government,  in 
society,  in  religion.  You  cannot  find  originative 
power,  in  any  degree,  in  yourself,  for  motive-end,  for 
mode,  means,  times  and  places  of  action,  and  their 
arrangement  into  order  of  action,  without  finding 
that  normal  power,  in  so  many  lines  of  order  in 
mode,  means,  times  and  places  of  action,  in  the  sys- 
tem of  the  universe,  as  it  is  written  in  the  autograph 
record  of  geology,  and  in  the  wonderful  scroll  of  his- 
tory. You  cannot  find  these  in  geology  and  history 
without  first  finding  Yourself,  and  these  powers  in 
ypurself ;  and  yet,  paradoxical  as  it  may  seem,  you 
find  these  only  as  you  find  them  in  nature  and  life, 
in  geology  and  history,  and,  from  these,  in  self-analy- 
sis. Norm,  then,  is  essential  to  the  preparation  of 
atoms,  these  to  the  preparation  of  the  chemic  simples, 
these  to  the  action  of  the  germ,  all  to  the  vitalizing 
conditions,  and  all  to  the  fruit,  and  all  cohere  in,  by, 
and  through  their  differentiations  from  the  primor. 
dial  Beginning.  So  in  mental,  moral  life,  as  these 
forces  of  life  are  but  richer  complements  of  the  life 
that  is  in  the  whole. 

Hufus.  I  do  not  see  how  you  can  get  Matter  from 
Mind? 

Cerinus.  I  do  not  see  how  you  can  get  Mind  from 
Matter  ? 

Glaucus.  If  your  Polarity,  Rufus,  is  a  Persistent 
Force,  a  power  which  can  form  and  mould  in  these 
forces  to  finite  diversifications  of  nature  and  life, 


THE    COSMOGONY:     THE    CRUCIFIXION.         175 

and  preserve  the  coherence  of  orderly  correlations 
throughout  the  whole,  you  have  the  foundations  of 
matter  in  this  essential  hypostatic  power  of  Mind 
freed  from  all  your  own  metaphysical  subtleties,  af- 
firming "  all  existence  is  existence  through  attri- 
butes" (Moleschott),  and,  in  self-contradiction,  af- 
firming an  identity  of  Force  from  which  "  existence 
in  its  attributes  "  is  derived,  nor  see,  in  this,  the  Self- 
existence  (Existence  per  se,  Fiirsichsein)  which  gave 
all  things  their  designate  correlating  attributes.*    If, 

*  Not  to  break  the  succession  of  view  by  a  refined  analysis, 
perhaps  too  remote  from  the  general  line  of  thought  of  the  ordi- 
nary reader,  it  may  here  be  affirmed,  that  there  is  a  subtle  meta- 
physics of  Materialism  which  is  as  difficult  to  apprehend  and  as 
wholly  incomprehensible  as  the  subtilities  of  Idealism.  Mole- 
schott says:  "  All  existence  is  existence  through  attributes." 
Now,  can  any  but  the  initiated  apprehend  this,  and  can  the  initia- 
ted comprehend  it  ?  Let  us  see.  What  makes  the  rose  ?  It  is  not 
its  color,  for  roses  are  of  very  various  colors,  and  color  is  an  attri- 
bute of  various  other  things;  so  of  odor ;  so  of  leaves,  stems,  etc.; 
and  all  these  are  from  chemic  elements  common  to  a  thousand 
other  things.  The  Materialist  and  the  Idealist,  both  so  select  cer- 
tain qualities,  these  attributes  of  things,  which  they  have  in  some 
way  come  to  know  and  to  classify,  that  they  both  say  this  is  a 
rose.  But  all  these  qualities,  says  the  Materialist,  and  the  Idealist 
does  not  gainsay  him,  are  only  attributes ;  and,  in  like  manner, 
"all  existence  is  existence  through  attributes."  Do  you  under- 
stand this?  It  is,  take  away  the  color,  odor,  the  form  of  stem, 
petals,  leaves,  and  what  have  you  left  of  the  rose?  Simply  noth- 
ing. Certainly  no  rose.  There  is  nothing,  to  them,  under  all  this 
which  is  the  rose.  So  the  tree,  the  horse,  the  man.  Ail  are  re- 
solved into  attributes,  and  these  into  nonentities.  When  the  at- 
tributes are  gone  there  is  nothing  left.  Let  us  go  a  little  deeper. 
The  solemnity  of  this  argument  does  not  depend  on  these  changes 
in  the  Secondary  Causations,  but  in  the  inquiry  for  the  Prime.    Is 


176  DEUS  -SEMPER. 

in  your  supreme  Self-consciousness,  Cerinus,  there  is 
a  self-determining,  subsisting,  hypostatic  essence  of 

the  Prime  Causation  but  a  circle  or  congeries  of  Attributes,  which 
may  be  taken  away,  one  by  one,  and  when  the  last  is  gone,  the 
Prime  Causation  is  nil — nothing?  If  so,  the  Materialist  is  the  ex- 
treme Idealist.  For  as  the  Idealist  goes  up  to  abstract  Intelligence, 
and  so,  truly,  cannot  find  any  moving  force,  so  the  Materialist,  by 
resolving  his  attributes  into  nonentities,  reaches  Nothing,  as  his 
beginning  causation.  He  has  no  "  morphic  "  power  for  moulding 
his  " attributes"  into  distinguishable  "existences."  He  simply 
has  nothing  from  which  to  construct  his  attributes  without  a  con- 
structor or  constructing  power.  But  he  will  abandon  his  meta- 
physics before  he  gets  thus  far.  Now,  in  the  very  law  of  thought 
in  which  the  Scientist  affirms  his  attributes,  through  which  exist- 
ence is  manifested,  he  affirms  the  existence — subsistence  through 
which  the  attributes  do  become  or  are  existence.  He  is  bound,  on 
his  own  science,  to  affirm  Kepulsion ;  that  is  one  attribute  or  posi- 
tive power  ;  so  Attraction,  so  Polarity.  He  cannot  abstract  these 
from  nature  and  leave  any  nature  in  his  crucible  and  battery,  and 
he  cannot  get  rid  of  nature.  The  Idealist  cannot  abstract  these 
from  Mind,  and  have  any  loving,  form-giving,  executive,  or  crea- 
tive mind  left  in  his  mental  analysis.  From  Kepulsion,  Attrac- 
tion, and  Polarity,  as  nude,  dry,  hard,  physical  forces  of  the  Prime 
Causation,  the  Materialist  cannot  get  self-consciousness  in  its  tri- 
foldness  and  trichotomy,  now  as  firmly  determined  in  the  analysis 
of  the  Mind  as  his  three  physical  forces  are  by  the  analysis  of  Sci- 
ence. If  the  Materialist  resorts  to  attributes  for  his  concrete  mat- 
ter, he  must  affirm  subsisting  entities  for  or  underlying  his  Attri- 
butes, or  he  is  the  veriest  Idealist  that  ever  attempted  to  spin 
something  from  nothing  without  the  crossings  of  the  web  and  the 
woof,  and  without  the  form-giving,  loom-weaving  draperies  of 
his  nature.  If  he  affirms  subsisting  entities  for  his  attributes,  or 
primary  subsistences  capable  of  producing  secondary  causes  which 
he  calls  attributes,  then,  in  either  case,  he  is  in  the  region  of  some 
underlying  verity,  from  which  he  must  get  adaptations,  correla- 
tions, and  system  for  these  attributes,  for  the  chains  of  causes, 
and  for  the  breaks  and  weldings  of  the  chains — in  and  by  the  self- 


THE   cosmogont:   the   crucifixion.      177 

Being,  which  can  actuate  itself  to  subordinate  and 
limited  agencies,  you  have  Mind  and  the  capabilities, 

conscious  determinate  act  of  man,  on  intent  and  motive  breaking 
these  chains  and  welding  them  into  new  and  personal  successions 
of  cause  and  effect — and  both,  for  his  own  powers  of  form-giving 
and  systematizing  his  after-plan  of  this  system  of  causes ;  and  for 
these,  in  the  Beginning  and  through  the  successions  in  system, 
which  he  so  follows  in  his  own  efforts  to  systematize  by  self-con- 
scious autopsic  direction  and  regulation  of  his  powers. 

Having  gone  thus  far,  it  is  not  improper  to  go  a  little  deeper. 
Donoso  Cortes,  the  papal  writer  heretofore  quoted,  with  his  impos- 
ing and  authoritative  allocutions,  says :  "  All  things  are  in  God  in 
the  profound  manner  in  which  effects  are  in  causes."  This  is  the 
fundamental  doctrine  of  Spinoza:  u  That  everything  which  is,  is 
in  itself,  or  in  some  other  thing;"  that  is,  there  is  no  wholly  in- 
dependent existence,  except  that  primal  Being,  or  Subsistence  (nou- 
menon,  in  Philosophy ;  God,  in  religious  modes  of  expression), — 
from  which  all  things  are  derived,  "as  effects  from  causes."  In 
and  from  this  he  laid  down  seven  Axioms  : 

I.  Everything  which  is,  is  in  itself,  or  in  some  other  thing. 

II.  That  which  cannot  be  conceived  through  another  (per  aliud) 
must  be  conceived  through  itself  (per  se). 

III.  From  a  given  determinate  cause  the  effect  necessarily  fol- 
lows ;  and  vice  versd,  if  no  determinate  cause  be  given,  no  effect 
can  follow. 

IY.  The  knowledge  of  the  effect  depends  on  the  knowledge  of 
the  cause,  and  implies  it. 

V.  Things  that  have  nothing  in  common  with  each  other  can- 
not be  understood  by  means  of  each  other,  i.  e.,  the  conception  of 
one  does  not  involve  the  conception  of  the  other. 

VI.  A  true  idea  must  agree  with  its  object  (idea  vera  debet  suo 
ideato  convenire). 

VII.  "Whatever  can  be  clearly  conceived  as  non-existent,  does 
not,  in  its  essence,  involve  existence. 

Here  the  self-consciousness  is  affirmed  in  its  capacity  to  find  or 
form  ideas.  It  therefore  cannot  be  conceived  as  non-existent,  for 
in  the  affirmation  and  the  conception  that  it  may  have  (debet)  true 


178  DEUS-SEMPER. 

the  potentialities  for  Matter  and  all  forms  of  Exist- 
ences.    In  a  final  definition  of  the  Phenomenal,  the 

ideas  of  objects,  both  the  Subjective  Self  and  the  object  are 
affirmed.  II-VII.  And  these  elements  must,  now,  be  common 
ground  of  reasoning  to  atheists,  theists,  and  trinitarians. 

Man's  idea,  when  true,  must  precisely  agree  with  the  object; 
God's  object,  factum,  created  thing,  must  agree  with  his  idea.  The 
one  is  objectively  subjective;  that  is,  it  is  the  personal  subjective 
idea  in  the  man,  but  as  he  derived  it,  through  himself,  from  the 
object;  the  other  objectively  subjective;  that  is,  it  was  first  idea, 
knowledge,  omniscience  in  God,  before  it  was  made  over  into  con- 
crete objective  existence.  The  concurrence  of  the  human  idea  to 
the  divine  is  Truth  ;  in  moral  conduct  it  is  moral  life.  Now  these 
ideas  and  this  conformity  of  life  to  moral  truth  do  not  result,  "as 
effects  are  in  causes,"  for  there  is  the  self-determination  over  these 
ideas,  there  is  the  debet,  in  their  appositions  and  oppositions  for 
uses  in  life  and  in  system.  That  some  men  have  more  and  others 
less  is  not  the  question,  but  the  ought,  the  debet,  is  there.  Does  it 
exist  at  all? — then  he  may  mould  his  subject-idea  until  it  is  in  ac- 
cord with  the  objective  truth  (then,  idea  vera  suo  ideato  convenit). 
It  is  the  self-consciousness  moulding  itself  to  the  true.  This  is  the 
very  ground  of  moral  life. 

In  the  III,  he  says:  "  From  a  given  determinate  cause,  the 
effect  necessarily  follows;  and  vice  versa,  if  no  determinate  cause 
be  given,  no  effect  can  follow."  The  error  or  difficulty  here  is, 
that  the  Self,  already  affirmed  as  a  power  which  can  conceive,  II, 
which  can  have  an  idea  which  may  agree  with  its  object,  VI,  which 
can  have  or  seek  a  knowledge  of  effects  in  cause,  IV,  cannot  con- 
ceive effect  as  the  result  "  of  a  given  determinate  cause,"  but  only 
with  two  determinate  causes,  or  a  determinate  cause  acting  on  some 
other  subsistence,  fact,  or  other  mode  of  cause.  And  determinate 
cause  is  necessary  to  produce  determinate  effects,  and  in  the  pri- 
mary creation  the  immanence  of  nature  and  life  over  into  objec- 
tivity from  God,  must  be  something  other  than  that  il  all  things 
arc  in  God,  in  the  profound  manner  in  which  effects  are  in  causes," 
for  this  would  run  up  into  absolute  cause  in  God,  in  the  sense  of 
the  Necessitarian.     Cortes  did  not  so  mean.     Lewis  is  more  clear 


THE     COSMOGONY:     THE     CRUCIFIXION.         179 

Transcendentalist  and  the  Materialist  or  Positivist 
must  agree,  however  remotely  the  synthesis  of  the 

and  reasonable,  pp.  17,  23,  26.  Cortes  has  borrowed  the  philosophy 
of  his  thought  from  Spinoza.  Causes  producing  effects,  in  se,  are 
the  natura  naturans  ;  the  effects  produced  are  the  natura  naturata. 
Man,  in  his  self-consciousness,  stands  precisely  between  the  two, 
in  all  inquiries  concerning  them.  He  is  the  copula  to  the  actual 
syllogism  of  nature.  He  stands,  in  a  sense,  precisely  between  the 
true  idea  (the  cause)  and  the  true  object,  the  effect.  He  can  stand 
with  his  face  out  toward  nature — the  natura  naturata — and  learn 
and  know  much  of  nature  in  this  outward  aspect,  and  use  it  in 
manifold  forms  for  his  various  animalistic  and  human  uses.  So 
long  as  he  stands  in  this  position  (with  his  face  outward),  he  can 
only  know  these  outward  forms  and  effects.  Not  only  so,  but  these 
are  darkened,  distorted,  and  perverted  by  the  shadows  cast  from 
himself,  over  these  outward  things,  from  these  passions  and  de- 
sires in  His  organic  nature.  As  he  disrobes  himself  from  these, 
and  turns  in  to  the  hidden  and  secret  causes,  he  finds  causes  and 
unites  them  to  their  outward  effects.  It  is  only  through  himself 
he  finds  the  copula,  but  only  and  always  as  he  unites  that  which  is 
invisible  with  the  visible  or  concrete  knowable.  It  is  thus  he  gets 
the  natura  naturans  and  the  natura  naturata.  He,  in  his  self-con- 
sciousness, is  the  copula,  finding  the  fact  and  the  idea  of  their  co- 
herence and  correlations.  He  traces  nature  back  through  all 
forms  and  changes  to  atomic  conditions,  starting,  ever,  from  his 
own  self-consciousness  and  in  and  from  this,  yet  following  the  co- 
herence and  system  of  nature,  he  finds,  defines,  appreciates,  and 
actuates  this,  his  so  found  system  of  nature.  He  finds  these  atoms 
in  their  differentiate  forms  and  qualities ;  certainly  differentiate 
in  their  qualities,  but  he  finds  the  atoms  as  the  product  of  prime 
persistent  Forces — if,  in  the  language  of  Moleschott,  without  at- 
tributes (as  he  calls  them),  then  without  power  of  causation  at  all; 
if  without  wisdom,  order,  self-consciousness,  then,  in  the  language 
of  Spinoza,  there  is  nothing  here  in  the  Beginning,  in  the  inter- 
vening series,  nor  in  the  Self-consciousness  of  man  by  which  his 
idea  may  agree  with  its  object,  "  for  things  that  have  nothing  in 
common  with  each  other  cannot  be  understood  by  means  of  each 


180  DEUS-SEMPER. 

one  may  be  conducted  from  the  analysis  of  the  other. 
They  see  the  movement  forces  from  opposite  sides. 
The  one,  from  above,  synthesizes  the  movements,  in- 
ducts his  forces  as  from  above ;  the  latter,  from  be- 
neath, analyzes,  classifies,  and  generalizes  his  facts; 
but  here  refuses  to  induct  the  only  adequate  cause 
for  Thought  and  Love  and  determinate  actuation. 
In  the  finality  of  the  processes  the  one  claims  sub- 
stantial, ontologic  forces  as  above  matter  and  physi- 
cal forces,  preordering  them,  and  from  them  intel- 
ligently moulding  into  organizations — without  a 
method  or  means  of  mediation,  but  from  his  processes 

other,"  V, — there  is  no  mediation  between  Mind  and  Matter,  or 
between  Mind  and  Mind  through  matter — no  truth  of  idea  in  ac- 
cord with  the  true  in  object.  This  legitimates  Spinoza's  fourth 
proposition  and  makes  it  acceptable  to  all  reflective  minds,  when 
it  is  so  limited  and  interpreted,  that  uthe  knowledge  of  the  effect 
depends  on  the  knowledge  of  the  causes  and  implies  them,"  for 
then  autopsic  effects  imply  autopsic  causes  ;  then  there  is  an  end 
to  that  which  was  imputed  to  him  as  atheism,  and  which,  other- 
wise, is  Pantheism.  A  knowledge  of  the  effects  is  essential  to  a 
true  knowledge  of  the  cause  or  causes.  For  this,  according  to  his 
fifth  proposition,  there  must  be  a  common  ground  from  which  all 
nature  and  life  has  arisen  or  come  forth,  or  there  is  no  mediation 
between  Mind  and  Matter,  no  coherence  in  nature,  no  order  for 
matter,  no  self-consciousness  and  morphic  power  for  mind,  no  end 
of  aspiration  for  man,  working  through  his  whole  life,  and  actual- 
izing himself  in  aspiring  deeds.  The  objective  mind  of  man,  thus 
standing  in  nature,  cannot  otherwise  go  back  to  the  Subjective 
Mind  in  God.  In  this  wise,  there  is  Reciprocation  from  Man  to 
God,  and  God  reciprocates  in  arftl  by  the  very  order  of  his  system. 
It  is  an  order  of  unfoldment,  committed  to  the  autopsic  self-con- 
sciousness of  Humanity,  yet  working  in  and  through  the  order  of 
physical  cause  and  effect  and  deployment  in  history,  in  an  intel- 
lectual and  moral  progression  of  life. 


THE   cosmogony:   the  crucifixion.      181 

can  only  reach  ideal  intangibilities  ;  the  other,  from 
beneath,  gets  persistence,  conservation  of  forces,  and 
their  correlations.  The  former  must  find  Moral 
Forces,  which  he  calls  Powers,  as  preceding  the 
Physical  Forces  and  differentiating  them,  without 
the  positive  powers  for  and  in  the  Differentiations. 
The  latter  must  find  the  Moral  Forces  as  consequents 
— as  effects  merely  of  his  material  combinations,  yet 
these  too  as  causative,  for  they  are  at  work  on  nature 
and  in  society ;  or,  in  the  primary  and  these  ultimate 
differences,  both  be  without  a  Mediation  between 
Mind  and  Matter,  between  the  Moral  Powers  exhib- 
iting in  man,  and  the  muscular  and  physical  causes 
in  nature,  which  man  uses,  misuses,  and  abuses  on 
his  sense  of  responsibility,  or  without  it.  The  con- 
troversy comes  to  this  point,  and  in  this  point  must 
end — without  a  higher  analysis  and  the  last  induc- 
tion. The  one  gets  a  system  of  laws — a  Method  for 
Mind  and  Matter,  and  their  intercorrelations  as  the 
fore-plan  of  the  Deity,  and  from  this  source,  with- 
out difficulty,  the  moral  powers  in  Humanity ,  which, 
logically,  he  dare  not  call  Forces.  It  is  Idealism. 
His  insoluble  problem  has  been  the  origin  of  Mat- 
ter. The  other,  seeking  for  the  generalization  of  the 
movement-causes  in  matter,  only  constructs  his  par- 
tial, broken,  and  fragmentary  after-plan,  without  any 
source  of  origin  for  Moral  Forces,  and  without  any 
mediation — any  transit  from  Matter  to  or  into  Mind. 
He  has  no  system  of  thought,  no  law  for  the  unity 
of  the  whole,  the  diversifications  of  the  parts,  and 
the  intelligible  correlations  of  the  whole.     His  in- 

16 


182  DEUS-SEMPER. 

soluble  problem  is  Mind.  The  one  has  an  intellect- 
ual and  moral  system,  which,  he  cannot  but  accept ; 
the  other  has  no  intelligible  system  for  Mind  and 
Morals. 

Hvfus.  I  certainly  see  physical  causes,  as  opium, 
hashish,  gas,  etc.,  operating  upon  and  affecting  what 
you  call  the  mind,  and  disagreeably,  and  in  instances, 
ruinously  affecting  the  whole  organization  of  your 
intellectual  and  moral  agent. 

Cerinus.  And  I  certainly  see  the  Mind,  from  its 
side,  agreeably,  and  in  many  instances,  very  definitely 
acting  on  the  physical  organization,  and  moulding  it 
to  a  rich  representation  of  the  intellectual  and  moral 
powers  within. . 

Glaucus.  The  facts  are  true  both  ways.  Herein  is 
the  solemn  fact,  that  in  the  omnipresence  of  Deific 
Forces  in  the  universe,  "  the  boundless  uniform  sen- 
sorium  of  Deity  "  is  ever  present  to  all  the  operations 
of  nature  and  life.  Your  instances  but  show  the 
creative  distinctions  between  mind  and  matter,  and 
the  correlations  subsisting  throughout  the  whole ; 
while  the  self-consciousness  of  the  mind,  moulding 
the  physical  organization  to  types  of  intellectual  and 
moral  expression,  shows  its  kinhood  to  that  Mind 
which  moulds  and  moves  all  things  ;  while  your  view, 
Rufus,  shows  only  the  mouldable  influences  of  those 
reactions  of  physical  causes  which  prevail  in  the 
lower  planes  of  nature,  and  of  which  the  physical 
body  of  man  is  but  a  part,  and  without  which  there 
could  be  no  education  for  man,  nor  counters  of  his 
aspiration  or  his  degradation,  as  between  man  and 


THE   cosmogony:  the   crucifixion.       183 

man,  to  make  observable  the  difference  between 
Plrfsical  Laws  and  Moral  Life,  and  so  promote  the 
intellectual  and  moral  activities  of  the  race.  A  blow 
is  struck  with  a  club  ;  the  solidity  or  tenacity  in  the 
club  and  its  weight  are  physical  forces  (cohesion  and 
gravitation) ;  the  applied  force-  is  muscular  power  in 
the  hand  and  arm.  What  was  that  force  before  it 
was  so  applied  from  the  brain  to  the  arm  ?  what  was 
it  before  it  was  supplied  to  the  brain  itself,  while  the 
agent  was  determining  whether  to  strike  or  not,  with 
what  to  strike,  where,  and  how  hard  ? — for  all  these 
were,  or  may  have  been  determinately  adjusted  as 
between  the  impulsions  of  human  passions,  and  emo- 
tions, and  moral  considerations.  The  same  law  and 
fact  of  self-cause  applies  in  all  the  determinate  acts  of 
life — downward  or  upward. 

Cerinus.  Your  analysis  and  final  conclusion,  Glau- 
cus,  then  runs  up  into  a  seeming  identity,  which  you, 
and  all  men  of  this  order  of  thinking,  call  Spirit  in 
God,  and  spirit  in  man,  each  exercising  Moral  Forces, 
which  in  the  former  may  eventuate  in  and  produce 
Physical  Forces,  and  the  latter,  in  the  exercise  of  his 
Intellectual  and  Moral  forces,  may  and  does  use  these 
prepared  physical  forces,  in  so  many  forms,  for  so 
many  uses — now,  can  you  give  any  line  of  demarca- 
tion and  separation  between  the  two  ? 

Glaucus.  Only  in  those  powers  by  which  we  learn 
and  know,  love  and  suffer,  aspire  and  actuate  in  life. 
In  this  I  find  the  self-consciousness  of  limitation  and 
the  self-consciousness  of  a  progress  from  knowledge 
to  Wisdom,  and  as  this  increases  in  life,  I  find  the 


184:  DEUS-SEMPER. 

self-consciousness  becoming  more  sharp,  definite,  and 
standing  out  in  fuller  relief,  as  I  escape  from* the 
lower  environment  or  correlations  of  the  organic  na- 
ture, and  more  definitively  as  an  integral  unit  in  the 
order  of  a  universal  and  persistent  life.  As  I  go 
up  to  the  Primal  Source,  I  find  Omniscience ;  God 
knows ;  as  I  go  in  myself,  I  find  not  knowing,  not 
this  positive  knowledge  —  but  power  to  know  and 
to  unfold  this  power  in  moral  activities,  and  thus  to 
reach  back  to  the  source  of  all  Knowing,  and  Lov- 
ing, and  Creating.  God  knows ;  Man  learns,  in  the 
native,  essential  qualities  and  exercise  of  these  self- 
conscious  powers  in  himself. 

In  the  beginning,  Elohim  —  the  Almighty  Forces 
— created  the  heaven  and  the  earth  ;  and  the  Spirit 
of  God  moved — brooded  in  the  powers  of  vivification  ;* 
and  God  said,  Let  there  be  light — let  there  be' a  firma- 
ment— let  the  waters  be  gathered  together — let  there 
be  lights — let  the  waters  bring  forth  abundantly  and 
fowl  fly  in  the  air — let  the  earth  bring  forth  living 
creatures — then — then,  in  the  fulness  of  those  powers 
wThich  man  was  to  embody  and  represent,  God  said, 
Let  Us  make  man  in  our  image  after  our  likeness — 
and  he  breathed  in  his  nostrils  the  breath  of  lives, 
nismath  hayim — spirited  in  him  the  spirit  of  lives.\ 
All  the  deific  powers  are  here  in  representation.    So 

*  See  Tayler  Lewis,  Six  Days  of  Creation,  on  the  fulness  and  sig- 
nificance of  this  word  "moved"  in  the  original  Hebrew. 

f  Lives  is  the  full  word.  Breath,  in  the  primitive  language, 
was  spirit — in  this  sense,  then,  He  spirited  into  man  the  Spirit 
of  lives. 


THE    COSMOGONY:    THE    CRUCIFIXION.         185 

Man  cannot  make,  cannot  make  anything,  cannot 
form,  in  the  human  sense  cannot  create  or  do  anything, 
with  personal  design  and  purpose,  until  he  says,  in 
some  way,  to  himself — in  the  council  of  all  his  pow- 
ers— let  us  make,  do,  act — create — that  is,  he  forms 
the  design,  mode,  means,  time,  place  for  his  act,  con- 
duct— for  a  purpose,  a  motive-end — and  he  actuates, 
actualizes  these  in  his  act,  his  conduct,  his  creations. 
The  Trine  Elements  are  involved.  His  highest  and 
most  perfect  works  are  those  in  which  he  broods  in 
the  vivifieation  of  these  powers  of  his  Spirit  upon  his  own 
work.     Let  us  make. 

It  is  just  here  where  it  is  important  to  show  the  ex- 
act connection  between  God  and  Man, — the  supreme 
power  in  God,  the  finite  power  in  man, — the  Omni- 
scient intellectivity  in  God,  the  limited  yet  expansive 
intellectivity  in  man, — the  absolute  Love  in  God  and 
the  love  in  man,  as  a  positive  power  in  life,  inducing, 
in  various  forms  of  diffraction,  to  all  his  activities, 
and  moulding  his  mythes  and  losing  himself,  as  it  were, 
in  mysticisms,  yet  capable  of  exhumation  from  the 
lower  depths  of  his  organic  complexity,  and  reaching 
a  clearer  self-consciousness  from  these  mysticisms, 
that  the  love  is  entirely  dropped  out  or  perverted  in 
the  purposes  and  manipulations  of  ecclesiastic  des- 
potisms, or  in  the  expediencies  or  tyrannies  of  the 
state  or  of  daily  life,  and  their  motive-loves  are  sub- 
stituted for  the  love  of  God,  and  the  moral  love  for 
man.  Observe  the  great  law  of  all  this  movement. 
It  is  a  law  and  evolution  of  Mind,  as  determinat- 
ing and  determinated  forces,  on  from  the  dynamic 

16* 


186  DEUS-SEMPER. 

forces  swaying  the  planetary  masses  through  to  the 
clear  exhibition  of  autopsic  powers  in  intellectual 
and  moral  man.  In  either  view,  whether  the  Spirit 
of  man  is  in  a  process  of  unfoldment  through  and 
from  organic  vails  to  the  full  disenvelopment  of  its 
immortal  and  imperishable  entity  as  spirit,  or  it  is 
an  embryon,  growing  and  gaining  a  perfecting  or- 
ganization in  a  psychic  life,  the  invincible  conclu- 
sion comes  that  in  either  view  it  cannot  attain  its 
end  of  spiritual  unfoldment  in  limitary  dogmas,  in 
cast-iron  and  unexpansive  creeds  and  mere  treadmill 
formularies,  but  that  its  true  and  rightful  domain 
of  thought  and  investigation  is  the  wide  universe 
in  all  the  Wisdom  of  its  system,  in  an  appreciative 
Love  of  its  order  and  glorious  majesty  of  action; 
and  its  true  and  rightful  charter  of  life  is  the  right 
of  Free  Thought,  Free  Conscience,  and  Free  Labor, 
as  they  represent  the  Wisdom,  the  Love,  and  the 
Creative  Power  of  God,  and  as  they  shall  mould 
in  the  flowing  ages  under  and  up  to  these  Primal 
Causations. 

JRvfus.  Well,  Cerinus  and  I  will  both  agree,  that 
these  are  very  beautiful  and  glittering  generalities, 
without  any  mandatory  system  for  their  enforcement 
and  execution,  or  any  distinctive  line  of  thought 
and  system  of  conduct  running  through  the  history 
of  the  race,  by  which  they  can  be  well  applied,  in 
view  of  your  admission,  or  statement  of  the  differ- 
ences between  the  Hebrew  and  the  Japhetic  orders 
of  mind. 

Glaucus.  It  is  this  very  difference,  which  in  the 


THE    COSMOGONY:     THE    CRUCIFIXION.         187 

Conciliation  of  a  Progressive  Order,  will  produce  the 
harmony  of  both,  and  in  these  of  all.  The  Hebrew 
mind  opens  up  in  the  ecstatic  impressment  of  the 
Personality  of  God,  but  it  is  in  and  through  the  He- 
brew Humanity.  It  is  surrounded  with  these  crude 
Hebrew  elements.  It  is  in  and  among  them.  It 
breaks  through  them,  yet  with  the  taints,  and  qual- 
ities of  the  Hebrew  clinging  to  it,  and  beclouding 
and  obscuring  it.  The  record  is  full  of  these  facts — 
polygamies,  tendencies  to  idolatry,  and  all  human 
vices  and  perversions.  As  it  reached  down  to  man 
for  his  government,  of  very  necessity,  it  must  take 
form  in  time  and  place,  and  so  it  would  be  limited 
in  its  form,  as  Law  or  Ceremony,  and  become,  in 
a  certain  sense,  a  human  instrumentality,  to  be  rep- 
resented and  wielded  by  human  agents.  These  and 
other  qualities  becloud  the  impressment,  from  be- 
ginning to  the  end.  Yet  it  is  there.  It  is  on  the 
first  page,  and  it  is  in  the  last,  yet  in  all,  it  is  a 
life,  struggling  as  it  were,  for  its  own  life.  In  this 
condition,  how  else  could  these  animalistic  and  hu- 
man propensities  of  the  race  be  brought  into  limita- 
tion and  subordination,  for  the  welfare  of  the  tem- 
poral life,  the  perpetuation  of  this  ecstasy,  and  in  his- 
tory, into  preparation  for  a  higher  life'in  the  future 
mental  and  moral  assimilations  which  were  awaiting 
in  the  future — how  else  than  by  authoritative  law, 
and  rigid  forms  and  ceremonies  ruling  and  mould- 
ing these  crude  elements  of  human  nature  ?  The  law 
maintained  the  historical  and  general  supremacy  of 
this  Life,  by  the  suppressive  force  of  its  agencies  act- 


188  DEUS-SEMPER. 

ing  on  these  lower  natures.  It  is  the  history  of  cen- 
turies. It  is  in  the  law  of  Analysis,  as  fully  elimina- 
ted between  you,  Rufus  and  Cerinus.  This  could  not 
always  be.  There  were  preparations  elsewhere.  The 
Japhetic  mind  was  evolving  and  deploying  in  ration- 
alistic processes,  yet  with  all  the  sensitive,  intellect- 
ual, restless,  and  aggressive  characteristics  of  that 
race — and  ever  reaching  up  to  God  in  crude  mythol- 
ogies, or  dim  and  uucertain  processes  of  reasoning. 
In  the  very  movements  of  history,  the  time  for  the 
overthrow  of  the  Hebrew  race,  as  a  mere  political 
fact  in  the  history  of  nations,  had  come.  The  Bar- 
barians were  rushing  in  upon  the  Roman  Empire ; 
Rome,  Greece,  Egypt,  the  then  civilized  world,  had 
its  mythologies,  or  its  crude  and  divergent  phi- 
losophies, and  fragmentary  moralities,  without  any 
method  of  sanction,  or  moral  ground  of  personal  re- 
sponsibility, and  these  fierce  Barbarians  were  in  their 
fiercer  and  bloodier  superstitions.  Would  they,  could 
they  accept  this,  to  them,  idealistic  conception  of  the 
One  God,  and  these  narrow,  limitary  forms  of  rites 
and  ceremonies  ?  Nay,  nay.  Such  an  idea  of  God 
was  opposed  to  their  prejudices,  and  difficult  to  their 
conception,  and  outside  of  their  mystical  appreciation 
in  these,  their  historical  conditions.  Such  Law  would 
not  reach  those  fierce  human  passions  of  the  one,  or 
settled  and  long-continued  modes  of  thought  of  the 
others.  Rome  was  corrupting  in  the  exercise  of  a 
universal  dominion.  In  the  hell  of  confusions  which 
supervened,  Love  alone  was  the  element  of  Purifica- 
tion and  Order.    Love  that  would  preserve  the  LAW 


THE   cosmogony:   the   crucifixion.      189 

for  the  government  and  training  of  these  animalis- 
tic and  human  passions  and  propensities,  and  Love 
which  would  give,  as  growing  out  of  moral  subordi- 
nation to  this  very  law,  the  aspiration  of  the  higher 
life.  Love  was  the  solace,  the  refuge,  and  the  defence 
of  the  weak  and  the  oppressed ;  it  was  the  dissemi- 
nator, the  purifier,  and  the  vindicator  of  the  human 
sympathies ;  it  was  the  moulder  and  conqueror  of  the 
strong  and  powerful.  Love  did  appear  in  a  single 
personal  Self-consciousness,  at  the  time,  in  the  place, 
and  under,  the  circumstances,  to  instaurate  a  move- 
ment fox  the  Redemption  of  Man  from  this  Hell  of 
Confusions.  Man,  in  the  predominance  of  his  passions 
and  human  purposes,  ever  forgets  this  Love,  but  it 
comes  ever  and  always  as  arising  out  of  these  very 
convergences,  as  the  Restorer,  the  Purifier,  and  the 
Redeemer — yes,  as  so  in  the  very  historical  progres- 
sions since  that  time.  The  hardiest  intellect,  in  the 
most  obdurate  form  of  the  understanding,  the  most 
pyrrhonic  mind,  in  any  acceptance  of  a  system  or 
fact  of  moral  life,  and  in  any  form  as  necessary  for 
the  intercourse  of  men,  must  admit  the  veritable  fact 
of  a  moral  movement  from  this  focal  point  of  time 
and  place,  however  misinterpreted,  misapplied,  and 
malversated  by  hierarchies  and  ecclesiasticisms  since. 
The  broadest,  fullest  argument  for  the  positive  fact, 
is  the  universal  protest  of  the  historical  criticism,  and 
the  moral  judgment  of  mankind  against  these  very 
misinterpretations  and  malversations,  as  compared 
with  the  recorded  fact  of  the  moral  grandeur,  com- 
prehensive morality,  universal  beneficence,  and  prac- 


190  DEUS-SEMPER. 

tical  and  appreciable  simplicity  of  the  actual  life,  and 
its  immediate  consequents  in  society,  and  their  rich 
fulness  now,  in  the  unfolded  and  commingled  powers 
of  the  Japhetic  intelligence,  and  the  ancient  ecstasy, 
and  as  these  have  arisen  out  of  these  misinterpre- 
tations and  malversations,  prevailing  from  Constan- 
tine  to  this  time.  It  came  in  that  fulness  of  Light 
which  throughout  the  record  is  the  synonym  of  Wis- 
dom, Intelligence,  and  Love,  which  was  in  the  begin- 
ning, with  God  and  was  God,  and  which  lighteth  every 
man  that  cometh  into  the  world,  and  which  in  man, 
searcheth  all  things,  even  the  deep  things  of  God, 
and  in  this  union,  identifies  the  brotherhood  of  the  race, 
in  this  Reason  and  Love, — yet  as  they  aspire  and  un- 
fold. Here  again  observe  the  correlations  and  con- 
vergence of  certain  historical  facts — so  widely  diver- 
gent, that  their  convergence  seems  to  be  the  result 
of  fortuitous  chance  ;  so  closely  connected  that  their 
union  seems  to  be  the  result  of  the  most  obdurate 
chain  of  cause  and  effect.  The  Hebrew,  in  his  isola- 
tion among  the  hills  and  valleys  of  Palestine,  yet  with 
correlations  reaching  out  to  other  tribes  and  peoples, 
so  that  at  various  periods  they  were  carried  to  Egypt, 
to  Babylon,  and  one  hundred  and  seventy  years  B.C., 
Antiochus  sold  forty  thousand  into  slavery ;  in  the 
year  one  hundred  and  thirty  B.C.,  Ptolemy  trans- 
ported thirty  thousand  families,  chiefly  to  the  pol- 
ished city  of  Alexandria,  and  at  the  time  of  Jesus, 
the  land  of  the  Hebrew  was  filled  with  Romans, 
Greeks,  Egyptians,  etc.  Acts  2.  .  .  .  The  Japhetic 
race,  after  nameless  wanderings^  in  broken  and  sepa- 


THE  jcosmogony:   the   crucifixion.       191 

rated  masses,  deployed — in  their  isolated  conditions 
— into  different  and  significant  civilizations  in  Egypt, 
Greece,  Rome;  while  another  portion,  in  the  rudest 
forms  of  savage  life,  roamed  on  the  northern  steppes 
of  Asia,  and  in  the  forests  of  *  Northern  Europe.  .  .  . 
The  exiled  and  disfranchise^  half-breed  of  Ishmael 
maintained  its  integrity  of  stock,  and  independence 
of  life,  in  a  separated  life.  .  .  .  The  Hebrew  was  over- 
thrown ;  the  Greek,  Roman,  and  Egyptian  were  cor- 
rupted ;  the  barbarians  of  Asia  and  Northern  Europe 
had  poured  into  the  Roman  Empire ;  the  Ishmaelite 
was  devoted  to  his  fatalistic  and  sensuous  faith.  All 
the  civilizations  were  sinking  in  darkness ;  ignor- 
ance prevailed  at  Rome,  so  that  athe  Archbishop 
of  Rheims  was  shamefully  ignorant,"  "the  bishop 
of  Paderborne  could  not  read  the  Psalter  without 
committing  most  ludicrous  blunders,"  and  "at  Rome 
there  was  scarcely  one  who  had  as  much  learning  as 
was  necessary  for  a  porter."  Enfield,  Hist.  Phil.,  486. 
Yet  there  was  a  rich  gleam  of  light  and  life  through 
all,  but  folly  and  superstition  so  prevailed,  that  night 
had  seemed  to  come  down  upon  the  world;  and  this 
period  is  called  the  Dark  Ages.  Christianity  and 
Civilization  had  both  seemed  to  have  failed.  In  this 
dark  conjuncture  of  the  world's  history,  a  spark  of 
learning  sprung  up  in  Asia  among  the  outcast  Ish- 
maelites — who  before  nor  since  have  shown  any  true 
or  general  love  of  Learning — in  a  momentary  gleam 
of  light,  as  fire  struck  from  stone  and  steel.  They 
had  gotten  a  few  works  of  the  old  Greek  mind,  and 
especially  the  works  of  Aristotle.     From  this  spark 


192  DEUS -SEMPER. 

of  fire,  the  train  was  lighted.  The  works  of  Aristotle, 
after  fierce  opposition  among  the  clergy  of  the  West, 
became  the  general  study,  almost  the  idolatry  of  the 
European  mind,  and  with  their  study  came  the  cul- 
tivation of  Greek  literature,  love  of  art,  and  love  of 
liberty.  Christianity  revived ;  civilization  assumed 
more  humanizing  forms  and  aspects.  It  was  the 
great  Confluence.  God,  or  your  Order  of  Nature, 
Rufus,  had  not  worked  in  vain  in  these  vast  prepara- 
tions, both  in  the  overthrow  of  the  past,  and  in  this 
Revival  for  the  future.  The  confusions  were  chaotic, 
yet  they  had  in  them  the  elements  of  light  widely  dis- 
tributed, as  in  the  primeval  chaos.  The  Civilization 
of  to-day  is  mainly  the  composition  and  resolution 
of  the  Causes  intrinsic  to  the  Hebrew  and  the  Ja- 
phetic minds.  The  contingencies  are  so  widely  sun- 
dered, that  they  seem  to  be  the  workings  and  disin- 
tegrations of  a  norm-less  Chance,  yet  are  they  bound 
together  in  a  chain  of  Moral  Causations.  The  ele- 
ments were  too  disintegrant  and  confused  to  be  uni- 
ted by  Chance,  too  full  of  moral  activities  to  be  as- 
cribed to  nude  physical  forces,  and  too  synchronically 
divergent,  or  consecutively  arranged  in  parallel  lines, 
to  be  thus  separated  and  brought  together,  without 
a  predisposing  order  of  arrangement.  It  is  a  circle 
of  waves,  reversing  the  order  of  physical  force, — the 
waves  becoming  higher  as  the  circle  expands.  In 
this  union  of  the  Semitic  and  the  Japhetic  mind, 
there  is  Vitalization  and  Alimentation.  All  the 
qualities  and  activities  of  the  Japhetic  mind  need, 
need, — and  as  they  reach  up,  want  this  Love.     The 


THE  cosmogony:   the   crucifixion.      193 

Self-consciousness  of  the  race  must  be  complemented. 
Broken,  diffracted,  struggling  in  manifold  forms,  in 
superstitions,  in  paganic  rites,  in  expanding  faiths, 
in  art,  science,  literature,  in  physical  utilizations  and 
moral  sympathies,  Love  is  the  great  regenerative 
force  of  Humanity.  The  Japhetic  mind  but  aliments 
the  Hebrew  Ecstasy, — the  Hebrew  Ecstasy  vitalized 
the  Japhetic  Intellectivity.  Yet  you  need  still  the 
ancient  Law  as  the  outward  government  of  life — in- 
woven in  all  your  codes  of  Law — and  you  want  the 
self-consciousness  of  the  Nazarene's  Prayer  to  make 
the  fulness  of  life,  and  which  exactly  supplies  the 
place  of  the  Law ;  complements  and  displaces  it,  yet 
is  never  disjoined  from  it. 

Cerinus  and  Unfits.  ff  there  is  such  coincidence 
and  parallelism,  or  rather  such  cumulation  of  the 
Law  into  the  Praj^er,  in  this  complemental  fulness, 
as  you  suppose,  Glaucus,  will  you  favor  us  with  some 
exposition  of  it  ? 

Glaucus.  A  few  words  before  we  approach  that  par- 
ticular subject.  The  mythes  of  all  peoples,  of  every 
age,  are  but  fragmentary  embodiments  of  Personality 
Teachings  up  to  the  Prime  Personality.  At  the  time 
of  the  first  records  of  the  Hebrew  life,  these  mythes 
were  universal,  with  that  single  exception,  and  here 
it  was  the  clear,  solemn,  authoritative,  and  explicit 
annunciation  of  the  fact  of  Personality  in  One  God. 
It  was  more.  It  was  the  declaration  of  the  fact  that 
man  was,  in  some  way,  the  image  and  likeness  of 
God.  In  this  image  and  likeness  there  must  be,  as 
wre  have  found  there  is,  the  underlying  elements  of 

17 


194  DEUS-SEMPER. 

Solidarity  or  Consubstantiality  of  the  human  race, 
in  and  through  which  there  can  be  communication 
of  Thought  and  Feeling  (Love,  in  its  highest  sense 
of  Charity),  in  their  higher  forms  of  Intellectual  and 
Moral  Life,  from  one  Self-consciousness  to  another 
and  others.  It  is  the  underlying  subsistence  (so  often 
brought  into  view  herein),  in  virtue  of  which  the  in- 
teractions take  place,  in  an  order  and  system  of  Moral 
Causations  as  definite  as  that  which  prevails  in  phys- 
ical nature,  yet  requiring  the  same  self-directive  Self- 
Cause  in  man  for  their  use  and  abuse,  by  which  phys- 
ical causes  are  broken,  joined  together,  combined,  and 
put  into  action  or  restrained  from  action.  So  in  the 
plane  of  human  life,  wherever  man  acts,  physical 
causations  are  or  may  be  the  dependents,  the  instru- 
mentalities, and  the  counters  of  his  Moral  Causa- 
tions. The  Light,  the  trifold  Light  of  wisdom,  love, 
and  creative  power,  which  was  in  the  Beginning, 
and  which  lighteth  every  man  that  cometh  into  the 
world,  in  virtue  of  which,  each  is  the  image  and 
likeness  of  the  Father  of  All,  is  the  underlying  Con- 
substantiality  of  the  race,  and  which  was  explored 
and  embraced  in  its  profoundest  depths  of  vice  and 
error  by  the  self-consciousness  of  Jesus,  and  to  which 
that  Self-consciousness  gives  the  means  and  the  end 
of  highest  Aspiration.  The  whole  record  to  the  end 
maintains  the  correspondence  and  the  intercorrela- 
tion.  It  pervades  its  law,  its  history,  its  private 
and  public  life,  and  it  is  distinguished  from  all  hu- 
man histories  in  its  prophetic  spirit,  ever  turning 
on  this  correspondence  between  the  two,  and  antici- 


THE  cosmogony:   the  crucifixion.      195 

pating  the  realization  of  their  intercommunion.  It 
is  a  unity  of  moral  movement  as  complete  and  defi- 
nite as  your  unity  of  Nature.  The  Personality  is  im- 
pressed upon  the  people,  both  in  the  denouncement 
of  fear  (power)  and  in  the  invocation  of  love.  It  is 
the  history  of  the  author  of  the  Prayer,  as  it  is  the 
experience  and  observation  of  all  life,  that  men  who 
teach  a  moral  truth  by  self-conscious  and  earnest 
conviction,  or  of  assured  knowledge,  that  it  will  re- 
form abuses  in  private  or  public  life,  that  it  will  re- 
quire this  sacrifice  of  passion  or  that,  this  yielding 
of  prejudice  or  that,  this  custom  or  habit  or  that, 
and  more,  when  it  aims  at  a  moral  revolution  in 
society,  he  must  be  prepared  to  suffer.  When  he 
comes  self-consciously  to  such  a  work  he  comes  to 
suffer.  It  is  the  price  of  his  love.  In  a  sense  it  is 
his  destiny,  and  the  cup  of  bitterness  may  not  pass 
from  him,  for  it  is  the  yearning,  the  deep  attraction 
of  his  spirit  which  urges  him  to  the  sacrifice,  and  he 
knows  it  is  the  price  which  human  nature  demands 
from  him,  and  he  must  pay  it.  It  is  very  precisely 
represented  by  many  of  the  revolutions  in  history, 
and  they  are  but  its  types,  or  rather,  ectypes.  Revo- 
lutions are  the  crucifixions  of  the  men  who  embody 
a  new  idea  or  a  higher  sentiment.  As  the  revolu- 
tion reaches  down  to  the  base  of  society,  and  proposes 
the  enfranchisement  of  the  children  of  the  Servitudes, 
in  any  wrise,  the  broader,  more  comprehensive,  and 
inclusive,  on  either  side,  are  the  antagonisms  which 
are  brought  into  play.  The  crucifixion  of  the  robber 
is  only  the  execution  of  the  criminal ;  the  crucifixion 


196  DEUS-SEMPER. 

of  a  Personality  who  is  the  embodiment  of  all  excel- 
lence and  purity,  who  has  so  lived  and  suffered  and 
died  for  that  purity  of  Self-consciousness  and  benefi- 
cent love  towards  man  as  to  make  his  life  a  record 
to  all  succeeding  generations,  in  such  manner  as  to 
present  a  perfect  whole  of  life  above  the  practical 
life  of  humanity,  yet  administering  to  the  moral 
needs  and  wants  of  all  men,  produces  the  universal 
protest  of  the  race  against  the  iniquity,  and  awakens 
love  for  and  sympathy  with  the  great  sufferer.  As 
you  can  realize  this  self-consciousness — rising  higher 
and  higher  in  your  own  aspirations,  in  virtue  of 
that  Light  within  your  native  elemental  constitu- 
tion, as  man,  as  infolded  in  your  image  and  likeness 
to  God,  and  of  which  all  men  are  partakers,  so  that 
it  becomes  Wisdom — you  can  see  it  so  far  above  hu- 
manity, that  you  can  but  see  it  as  the  Love  in  the 
Law  which  governed  your  passions  and  propensities 
by  its  iron  formulary,  then  you  can  see  the  presence 
of  the  same  mystical  element  of  Love  which  was  in 
the  Law,  in  its  more  open  and  reciprocative  unfold- 
ment  in  the  Prayer,  and  leading  and  reaching  up  to 
God. 

The  demonstrations  of  Science  show  the  necessity 
for  a  continuity,  a  Persistence,  and  for  Correlations 
of  Forces  throughout  all  the  orders  of  Existence,  for 
their  interactions  and  unity  in  system.  The  neces- 
sity for  the  Mediation  between  Mind  and  Matter,  and 
Mind  and  Mind  through  designate  forms  of  matter, 
gives  the  necessity  for  these  Correlations,  so  that 
Mind  can  act  on  Matter,  and  Mind  respond  to  Mind 


the   cosmogony:   the   crucifixion.      197 

through  Matter,  in  the  personal  limitation  of  Self-con- 
sciousness in  man.  In  the  uniform  declaration  of 
the  Hebrew  Record,  in  its  totality  of  its  inner  and 
higher  life,  that  Wisdom — the  power,  quality,  cen- 
tral Light  in  man  from  which  wisdom  comes,  runs 
from  the  Primal  Source  through  all  successions,  and 
has  its  foundations  thus  in  "  every  people  and  nation  " 
— the  moral  coherence  of  these  powers,  from  the  first 
to  last  is  declared.  In  the  clear  advance  in  the  first 
step  of  atomic  preparations  coming  in  their  differen- 
tiate correlations,  and  these  so  mouldable  and  adjust- 
able for  all  the  physical  and  animate  orders  of  exis- 
tences which  were  to  follow  and  have  followed,  ever 
opening  up  to  higher  orders  in  greater  complexities 
and  more  intricate  and  beautiful  organizations,  in- 
volving not  only  higher  wisdom  in  the  constitution 
of  their  economies,  but  these  in  the  exercise  of  higher 
instincts  of  wisdom,  and  in  the  highest,  in  the  self- 
conscious  exercise  of  Intellectual,  Moral,  and  Actua- 
tive  Powers, — and  here  finds  or  leaves  the  Self-con- 
sciousness no  further  analyzable,  the  Mind  goes  back 
through  all  these  processes  to  the  beginning,  and  finds 
these  Norm-Powers  in  the  Beginning.  Again,  man 
comes  to  himself  as  the  last  link  in  the  chain  of  ex- 
istence, or  if  he  would  attempt  to  reach  a  higher, 
in  any  form  or  thought  of  such  higher,  he  finds  he 
can  only  find  in  himself,  as  his  highest  condition  of 
being,  and  in  these  higher  natures  to  which  he  would 
aspire,  only  representations  from  the  Norm-Powers 
in  the  Beginning.  The  Unity,  the  Persistence  or 
Conservation  of  Nature,  and  of  God  in  nature,  be- 

17* 


198  DEUS-SEMPER. 

come  manifest  on  the  demonstrations  of  Physical, 
Mental,  or  Moral,  and  of  theologic  sciences — and 
there  is  but  One  Science  of  the  Whole — the  All — and 
"  God  is  All  and  in  All." 

Deus  Misereatur. 

God  be  merciful  unto  us,  and  bless  us,  and  show  us  the  light  of 
his  countenance,  and  be  merciful  unto  us  ; 

That  thy  way  may  be  known  upon  earth,  thy  saving  health 
among  all  nations. 

Let  the  people  praise  thee,  O  God;  yea,  let  all  the  people  praise 
thee. 

O  let  the  nations  rejoice  and  be  glad ;  for  thou  shalt  judge  the 
folk  righteously,  and  govern  the  nations  upon  the  earth. 

Let  the  people  praise  thee,  0  God  ;  yea,  let  all  the  people  praise 
thee. 

Then  shall  the  earth  bring  forth  her  increase ;  and  God,  even 
our  own  God,  shall  give  us  his  blessing. 

God  shall  bless  us ;  and  all  the  ends  of  the  world  shall  fear  him. 


THE    LAW    OF    THE    PERSONALITY.  199 


THE  LAW  OF  THE  PERSONALITY. 


GOD,  THE  SUBJECT  AND  THE  OBJECT  OF  THE  LAW. 


I 


I. 

AM  the  Lord  thy  God  ; 
Thou  shalt  have  none  other  gods  but  me. 


II. 

THOU  shalt  not  make  to  thyself  any  graven 
image, 
Nor  the  likeness  of  any  thing  that  is  in  heaven 

above, 
Or  in  the  earth  beneath, 
Or  in  the  waters  under  the  earth. 
Thou  shalt  not  bow  down  to  them, 
Nor  worship  them ; 

For  I,  the  Lord  thy  God,  am  a  jealous  God, 
And  visit  the  Sins  of  the  Fathers  upon  the  Chil- 
dren, 
Unto  the  third  and  fourth  generation 
Of  them  that  hate  me, 


200  DEUS -SEMPER. 

And  show  Mercy  unto  thousands 

Of  them  that  Love  me, 

And  keep  my  Commandments. 

III. 

THOU  shalt  not  take  the  Name  of  the  Lord 
thy  God  in  vain : 
For  the  Lord  thy  God  will  not  hold  him  guilt- 
less 
That  taketh  his  name  in  vain. 


THE  SABBATH  AND  THE  FAMILY.     201 


THE  SABBATH  AND  THE  FAMILY. 


THE    NECESSITY    AND    FOUNDATION    OF    WORSHIP. 


IV. 

EEMEMBER! 
That  thou  keep  Holy  the  Sabbath  Day. 
Six  days  shalt  Thou  Labor, 
And  do  all  that  Thou  hast  to  do  ; 
But  the  Seventh  Day  is  the  Sabbath  of  the  Lord 

thy  God, 
In  it  Thou  shalt  do  no  manner  of  work, 
Thou,  and  thy  Son,  and  thy  Daughter, 
Thy  Man-Servant  and  thy  Maid-Servant, 
And  the  Stranger  that  is  within  thy  gates. 


HONOR  thy  Father  and  thy  Mother, 
That  thy  days  may  be  long 
In  the  Land  which  the  Lord  thy  God  giveth  thee. 


202  DEUS-SEMPER. 

THE  WORLD  AS  THY  NEIGHBOR. 

MAN,  THE    OBJECT    AND    THE    SUBJECT   OF    THE    LAW, 


T 


VI. 
rlOU  shalt  do  no  Murder. 

,  VII. 

HOU  shalt  not  commit  Adultery. 

,  VIII. 

HOU  shalt  not  Steal. 


IX. 

THOU  shalt  not  bear  False  Witness  against 
thy  Neighbor. 

X. 

THOU  shalt  not  Covet 
Thy  Neighbor's  House ; 
Thou  shalt  not  Covet 
Thy  Neighbor's  Wife, 
Nor  his  Servant,  nor  his  Maid, 
Nor  his  Ox,  nor  his  Ass, 
Nor  any  thing  that  is  his. 


THE  LOVE  TO  GOD  AND  THE  LOVE  FOR  MAN.   203 

I 

THE  LOVE  TO  GOD 

AND  THE 

LOVE  FOR  MAN. 

THE  RECIPROCATION  OF  THE  LAW  AND  OF  THE  PRAYER. 


THE  LAW  AND  THE  LOVE  IN  THEIR 
FINAL  HARMONY. 


-LHOU  shalt  Love  the  Lord  thy  God 

With  all  thy  Heart,  and  with  all  thy  Soul, 

And  with  all  thy  Mind. 

-LHOU  shalt  Love  thy  Neighbor  as  Thyself. 

On  these 
Two  Commandments 
Hang  all  the  Law  and  the  Prophets. 


204  DEUS -SEMPER. 


THE  PEAYEK. 


01 


kUR  FATHER 

Who  art  in  Heaven, 

Hallowed  be  Thy  Name ; 

Thy  Kingdom  come, 

Thy  Will  be  done  on  Earth 

As  it  is  in  Heaven ; 

Give  Us  this  Day  our  daily  Bread, 

And  Forgive  Us  our  Trespasses 

As  we  Forgive  those  who  Trespass  against 

Us; 

And  lead  us  not  into  Temptation, 

But  Deliver  us  from  Evil ; 

For  Thine  is  the  Kingdom,  and  the  Power 

and  the  Glory, 

Forever  and  ever, 

Amen. 


THE    PRAYER     AND    THE    LAW.  205 


THE  PRAYER  AND  THE  LAW. 

OUR — Not  mine,  nor  yours,  nor  his,  nor  hers.  It 
is  collective,  universal.  He  is  mine,  yours,  his,  hers 
— even  as  he  is  everybody's.  The  selfish  Law  of 
meum  and  tnurn,  mine  and  thine,  does  not  apply  as  ex- 
clusive, individual  claims.  You  are  not  allowed  to 
make  an  exclusive,  selfish,  personal  prayer.  Yet  it 
is  personal  in  this, — each  one,  in  the  use  of  the  word, 
claims  Him  as  his  or  her  Father. 

FATHER— The  Father  of  each  One,  and  of  the 
Whole  Race.  From  the  same  paternal  source ;  from 
the  same  elements  of  bodily  organization ;  with  the 
same  passions,  emotions,  and  intellections  ;  with  the 
same  Moral  Powers  of  guiding  the  Life ;  and  so  all 
are  his  Children,  and  He  is  the  Common  Father  of 
all.  These  elements  may  differ  in  some  of  the  Forms, 
and  in  degrees, — not  in  Kind.  The  elements  which 
make  our  bodies  are  the  same ;  the  passions  and  in- 
stincts of  the  animal  portions  of  our  nature  are  the 
same;  the  functions  which  characterize  us  as  men 
and  women  are  kindred  in  qualities,  and  are  from 
the  same  source  of  endowment.  The  Moral  Powers, 
different  in  their  manifestations  in  all  the  individuals 
of  the  Human  Family,  which  lift  us  above  the  con- 
dition of  the  animal  in  our  natures,  and  which  rule 
the  human  passions,  desires,  and  intellectual  pur- 
poses, i  n  a  law  and  Moral  Sense  of  subordination  to 

18 


206  DEUS-SEMPER. 

a  higher  life,  are  from  the  same  Solidaric  elements 
of  Moral  Powers.  He  is  Father ; — We  are  Children 
in  his  Image  and  Likeness.  So  he  affirms; — so  he 
commands. 

I  am  the  Lord  thy  God :  Thou  shalt  have  none  other 
gods  but  Me. 

WHO — An  ascription  of  Personality, — and  in  just 
sequence  of  the  declaration  that  He  is  our  Father. 

ART — The  direct  -affirmation  of  his  Being.  He 
was  the  Father  of  the  first  man  who  prayed, — who 
aspired  to  Know  and  to  Love  God.  He  was  the 
Father  of  the  first  man  who  sinned  and  violated  the 
law  of  the  Family,  which  educated  the  Race  for  the 
promulgation  of  the  Law,  and  for  the  discipline  of 
the  Passions  and  Desires.  He  is  so  to  every  succes- 
sive human  creature.  The  Eternal  I  Am,  the  Alpha 
and  the  Omega,  the  Beginning  and  the  Ending,  which 
Is,  which  Was,  and  which  is  to  Come,  the  Almighty. 

IN — Positive  subsistence,  absolute  Being, — infinite 
yet,  and  therefore,  with  the  finite. 

HEAVEN, — Wherever  He  is,  is  heaven.  He  is 
omnipresent,  and  Heaven  is  everywhere,  where  there 
are  intelligent  and  reciprocative  creatures  who  com- 
mune with  Him,  as  the  Father.  Heaven  embraces 
all  worlds,  and  all  things — for  His  habitation  is  Eter- 
nity— both  in  Space  and  Time. 


the'  prayer   and  the  law.  207 

HALLOWED — lie  cannot  be  made  more  holy. 
The  infinitely  and  absolutely  perfect  cannot  be  per- 
fected. As  we  contemplate  in  reverence,  as  we  Know, 
and  Love,  and  Act  in  the  Name  of  God,  and  for  the 
order  and  welfare  of  that  great  Family,  of  which  We 
are  a  Part  and  He  is  the  Head,  We  become  hallowed 
in  this  hallowing.  Our  desecration  of  Him  is  our  own 
degradation.  An  impure  or  bloody  god  will  have  im- 
pure or  bloody  worshippers,  so  that  "  the  more  any 
one  honors  such  gods,  the  worse  he  makes  himself." 
And  the  more  a  man  worships,  or  conforms  his  life 
to  the  belief  of  an  Impersonal  Nature  (atheism),  the 
more  is  he  likely  to  act  as  if  life  was  a  mere  game 
of  cunning  and  skill,  or  of  personal  advantage — in 
some  form — to  be  extracted  from  the  other  members 
of  society.  The  more  clearly  he  can  reach  the  idea 
of  a  personal,  wise,  loving,  and  mighty  God,  and  see 
that  these  qualities,  attributes,  require  order  in  na- 
ture, and  rightness  in  the  moral  life,  and  the  adjust- 
ment and  exercise  of  these  very  qualities  in  himself, 
he  hallows  himself  in  this  ascription  of  Hallowedness 
to  this  Personal  God.  All  material  forms  or  symbols 
but  limit  such  conception  of  God.     Therefore, 

Thou  shalt  not  make  to  thyself  any  graven  image,  nor 
the  likeness  of  any  thing  that  is  in  heaven  above  [from 
the  imagination  or  fancy],  or  in  the  earth  beneath,  or  in 
the  water  under  the  earth.  Thou  shalt  not  bow  down 
to  them,  nor  worship  them,  for  I,  the  Lord  thy  God,  am 
a  jealous  God,  and  visit  the  sins  of  the  Fathers  upon  the 
Children  unto  the  third  and  fourth  generation  of  them 


208  DEUS-SEMPER. 

that  hate  me;   And  show  Mercy  unto  thousands  in  them, 
that  Love  me,  and  Keep  my  Commandments. 

BE — A  word  representative  of  eternal  self-exist- 
ence, as  also  of  change  of  state,  condition,  or  quality. 
It  is  neither  past,  present,  nor  future,  and  yet  involves 
them ;  and  there,  always  and  forever,  is  the  present 
duty  which  calls  forth  the  manifestation  of  our  filial 
love  in  our  intellectual  recognition,  and  in  these  our 
constant  activities,  in  the  changing  states  and  vicis- 
situdes of  life. 

THY — A  further  pronoun  of  Personality,  standing 
over  in  objective  position,  yet  in  intimate  correlations 
w7ith  us.  It  is  we,  his  children,  each,  his  Child,  in  our 
subjective  identities  of  personal  self-consciousness,  and 
He,  the  Personal  Father,  in  such,  his  objective  Being, 
to  whom  correlative  qualities  or  essence  of  nature 
can  be  appropriately  and  reciprocatingly  applied. 

NAME, — The  visible  and  audible  sign  and  ac- 
knowledgment of  his  Invisible  Being.  "  Thou  shalt 
not  make  to  thyself  any  graven  image."  "  I  am  that 
I  am ;"  and  no  visible  image  can  represent  me.  The 
body  of  man  will  represent  the  animal  nature  I  have 
given  him,  as  distinctive  from  that  of  the  animal, 
yet  in  virtue  of  which  he  is  only  Man.  The  Spiritual 
Nature,  by  which  both  these  natures  in  himself  are 
governed,  is  not  representable  or  conceivable  in  formy 
in  any  form  by  man, — and  this  is  Man's  true  Person- 
ality.    If  man,  therefore,  in  this,  the  highest  portion 


THE    PRAYER     AND    THE    LAW.  209 

of  his  nature,  is  not  representable  nor  conceivable  in 
form  by  man,  much  less  is  God.  But  man  must  have 
a  central  Thought, — a  point  of  convergence  for  all  his 
faculties  of  contemplation,  love,  and  expression,  and 
these  are  embodied  in  a  Name  for  his  reverent  use, 
so  that  he  may  always  know  Him  and  study  Him ; 
as  a  Child,  the  Father  by  what  he  says,  and  by  what 
he  does ;  and  as  the  Child  so  grows  to  the  image  of 
the  Father  in  their  finite  limitations,  so  may  the 
children  of  God  rise  above  the  lowliness  of  their  na- 
tures, in  the  worthy  Contemplation  of  God.  We  can 
only  reverence  and  love  as  we  know  and  appreciate 
somewhat  to  reverence  and  love.  Knowledge,  intelli- 
gence,nay,it  isonly  Wisdom — our  logos — whichis  the 
mediation  on  the  human  side, — "  renewed  in  knowl- 
edge," and  "  wise  unto  salvation."  Love  in  this  Wis- 
dom, the  only  element  in  our  nature  by  which  we  can 
become  attached  in  wTisdom  (or  to  aught  else),  and  fol- 
low its  light,  is  in  this,  our  sanctification, — our  devot- 
edness  to  it,  and  so  the  impelling,  the  inducing  cause 
to  our  actualization  of  it  into  life.  "  Show  me  thy 
faith  without  thy  works,  and  I  will  show  thee  my 
faith  by  my  works ; " — faith  is  therefore  a  composite 
of  intelligence  which  knows  God,  and  of  love  which 
impels  to  action,  for  his  order  in  the  system  of  life. 
They  are  the  elements  of  Reciprocation.  This  devo- 
tedness,  devotion  cannot  be,  in  its  highest  realization, 
to  an  abstract,  impersonal  Reason,  not  to  an  empty, 
causeless  Wisdom, — even  if  man  can  conceive  Wis- 
dom without  Personality !  ? ,  but,  as  in  ourselves,  Wis- 
dom is  self-conscious,  so  is  it  the  personal,  omniscient 

18* 


210  DEUS-SEMPER. 

Self-consciousness  we  shall  know, — do  know  in  our 
cognition  of  the  wisdom  manifested  in  the  objective 
universe,  and  in  and  by  our  own  self-conscious  Re- 
ciprocation.    Therefore, 

Thou  shalt  not  take  the  name  of  the  Lord  thy  God 
in  vain,  for  the  Lord  will  not  hold  him  guiltless  that 
taketh  his  Name  in  vain. 

THY — The  dominating,  ruling, — the  possessive 
Personality  appears  and  reappears. 

KINGDOM— A  realm  of  Mind— of  Spirit,  where 
Intelligence,  Love,  and  in  these,  purity  of  Action 
and  Conduct,  is  the  very  order  of  the  government — 
if  that  may  be  called  government,  where  all  is  con- 
sentaneous and  harmonious ;  where  the  Intelligence 
is  unclouded,  and  this  intelligent  Love  is  the  motive- 
inducement  to  Obedience. 

COME, — This  is  one  of  the  terrible  words  of  this 
simple  prayer.  Come !  Plow  come  ?  By  stripping  us, 
each  one  of  us,  of  all  the  gratifications  of  our  animal, 
bodily  enjoyments,  and  our  merely  human  passions, 
desires,  and  pursuits.  Certainly  of  all  such  excesses  of 
them  as  destroy  the  balance,  and  the  government  and 
use  of  our  Moral  Powers,  and  convert  the  earth  into 
a  sty  of  indulgences,  a  den  of  determinate  villanies, 
or  make  it  a  holocaust  of  persecutions.  Lust,  glut- 
tony, pride,  avarice,  ambition,  envy,  malice,  the  fierce 
fanaticisms,  the  plotting  and  relentless  Jesuitries,  and 


THE     PRAYER     AND    THE    LAW.  211 

the  long,  dark  catalogue  are  not  of  this  kingdom. 
Come!  Such  coming  which  strips  humanity  to  the 
severe  and  sublime  knowledge  of  God— to  the  genial, 
holy,  and  aspiring  love  of  and  to  the  Father  in  this 
Heaven,  and  for  the  Family  on  earth,  and  the  doing 
of  his  Will  in  that  Knowledge  and  Love,  is  terrible 
to  human  nature.  Yet  is  it  glorious  when  it  has 
come, — when  it  shall  come. 

THY — The  Mighty  Presence  is  still  in  the  words. 
A  Terrible  Presence  moves  in  this  kingdom  of  Knowl- 
edge, and  Love,  and  Power,  which  sweeps  these  Grat- 
ifications from  the  Heart,  and  gives  such  knowledge 
and  power  in  the  love  of  purity,  by  the  self-conscious 
Aspiratidh  of  the  Spirit,  and  not  in  the  indulgence 
of  the  animal  instincts,  and  the  human  passions  and 
desires ;  but  which,  in  the  harmonies  of  life,  under 
these  diviner  Laws,  become  the  ministrations  for  the 
Higher  Life. 

WILL — What  is  Will  ?  Taken  in  its  connections 
as  here  used,  it  is  a  complex  or  double  idea  and  fact 
It  is  the  Will  of  God  as  it  is  to  be  performed,  exe- 
cuted, reduced  to  practical  fact  in  this  life  by  the 
Will  of  Man.  So  far,  then,  there  is  an  "  image  and 
likeness  "  between  God  and  Man.  There  is  a  Will 
in  God,  and  there  is  a  Will  in  Man  ;  and  the  heav- 
enly Will  is  to  be  represented  and  actualized  in  and 
by  the  human  Will,  in  and  through  the  evil  com- 
plexities of  this  life.  What  then  is  Will  ?  It  is  not 
mere  simple  Power  in  God  or  in  Man,  for  this  would 


212  DEUS-SEMPER. 

be  neither  wise  nor  loving  in  itself.  It  would  not 
be  Wise  to  order  the  Plan,  or  to  speak  as  man  can 
only  speak,  administer  the  government  of  the  king- 
dom of  heaven,  or  by  man  to  order  the  processes  of 
things  on  earth,  so  as  in  any  or  some  form  to  respond 
to  the  heavenly  order.  It  would  not  be  the  loving, 
in  and  of  itself,  so  as  to  have  Reciprocation  in  the 
orders  of  heaven,  nor  between  God  and  Man,  nor  be- 
tween man  and  man  on  earth.  It  would  not  be  merely 
knowledge  or  Intelligence,  even  if  Omniscient,  for 
this  would  want  Power  to  act,  to  create,  preserve, 
maintain  and  promote  the  ongoing  order  of  the  uni- 
verse, and  the  unfolding  history  of  man.  It  would 
want  Love,  the  very  Moral  Essence  of  the  Divine 
Nature,  and  the  very  element  of  all  that  is  pure  and 
holy  in  the  nature  and  life  which  is  in  Man.  It  is 
the  very,  the  essential  element  in  God  by  which 
Man  is  redeemed  ;  it  is  the  very,  the  essential  element 
in  Man  by  which  he  ascends,  yet  not  without  Intel- 
ligence and  the  Actualization  of  these  in  Duties,  to- 
wards God  and  His  Family  on  earth,  and  is  redeemed. 
The  Will  then  is  that  order  and  co-ordination  of  those 
Powers  of  the  heavenly  kingdom  in  which  Wisdom, 
Love,  and  Power  are  co-ordinates  of  the  Divine  Mind 
— his  Being,  and  the  essential  powers  of  his  govern- 
ment— and  they  are  the  elements  of  Man's  Recipro- 
cation, by  which  he  unfolds  to  and  attains  towards 
the  Divine  Will. 

BE — Again,  the  indefinite  but  the  actual  and  posi- 
tive expression  of  that  Eternal  Now  which  is  in  the 


THE    PRAYER    AND    THE    LAW.  213 

be-ing  of  God,  and  ever  and  always  requiring  the 
intelligent  acknowledgment  of  Love  in  Duty, — our 
duties  actualized  in  Love, — the  Love  which  leads  to 
appreciative  knowledge  of  this  Will  in  its  rich  fulness, 
and  Man's  obedience  to  it  and  in  it, — the  Obedience 
which  is  given,  not  from  Law,  not  from  Fear,  not 
from  any  selfish  purpose,  but  in  Love.  It  is  no  longer 
servile  ;  it  is  the  harmony  of  consentaneous  action  in 
the  unfoldment  and  exercise  of  these  Powers. 

DONE — What  a  Paradox !  Always  doing,  never 
done  ;  never  done  in  completeness  of  doing,  either 
in  purpose  or  effect,  yet  always  done  in  this  very 
incompleteness  of  doing.  Always  doing,  never  per- 
fectly ; — alwrays  done  by  some — never  perfectly  done 
by  any.  if  ever  doing  in  the  full  knowledge  and  love 
of  God,  but  done  in  striving  in  the  integrity  of  life  to 
do.  In  a  life  constituted  as  is  that  of  man,  the  special 
direction,  the  self-intendency  of  his  powers  must  be 
to  his  daily  and  temporal  activities,  in  their  craving 
and  constant  incitements  to  action, — yet  to  escape 
from  or  mould  into  a  system  of  Moral  Life  these 
passions  and  appetencies,  and  so  attain  this  Higher 
Life,  there  must  be  the  knowledge  and  conviction  of 
a  Law  and  Power  above  the  Self  to  vindicate  their 
own  order,  and  of  a  Law  and  Power  wdthin  the  Self 
by  wrhich  this  upwjard  self-intendency  shall  also  be 
guided,  directed,  and  controlled  to  this  Higher  Life. 

Time,  Place,  and  Means  for  the  educative  unfold- 
ment of  these  Moral  Powers,  and  the  preservation  of 
the  associative  Unity,  by  which  all  such  are  assimi- 


214  DEUS-SEMPER. 

lating  and  moving  forward,  are  necessary.  Full  in- 
dividual culture  and  education  in  any  department 
of  life,  or  any  successful  approach  to  them,  cannot 
be  attained  and  exercised  in  beneficial  action  by  any 
one  in  a  state  of  isolation,  of  separation  from  all 
others.  To  attain  any  degree  of  intellectual  culture 
or  moral  improvement,  regular  portions  of  time  must 
be  abstracted  from  these  daily  wants  and  temporal 
activities.  Place  must  be  assigned,  and  Means  must 
be  used.  There  must  be  a  regularity  in  the  assign- 
ment of  Time  and  Place,  and  in  the  Use  of  Means  for 
any  worthy  and  successful  attainment  of  these  higher 
cultures.  Otherwise  there  is  no  attainment,  or  that 
which  is  attained  is  lost.  Otherwise  nothing  is  suc- 
cessfully done.  Thieves,  murderers,  prostitutes,  the 
profligate,  the  vile,  and  the  vicious  associate  together, 
and  in  these  their  natural  combinations  and  conspir- 
acies against  society,  their  powers  and  their  means 
of  Evil  are  accumulated.  They  can  only  be  met  and 
conquered,  or  taken  up  into  the  moral  assimilations 
of  life,  and  thus  society  be  saved  and  redeemed  by 
the  moral  coherences  of  the  just  and  good.  Hence 
the  necessity  for  the  Temple- Worship,  and  all  those 
Associations  for  the  improved  and  improving  welfare 
of  the  Race.     Hence  and  therefore, 

Remember  that  Thou  keep  holy  the  Seventh  Day. 
SIX  DAYS  SHALT  THOU  LABOR,  and  do  all 
that  Thou  hast  to  do  ; — but  the  Seventh  Day  is  the 
Sabbath  to  the  Lord,  thy  God.  In  it  Thou  shalt  do  no 
manner  of  work,  Thousand  thy  Son,  and  thy  Daughter, 


THE    PRAYER     AND    THE    LAW.  215 

thy  Man-servant,  and  thy  Maid-servant,  and  the  Stranger 
that  is  within  thy  gates. 

ON — This  fleeting,  changeful,  transitory,  —  and 
transitional  abode  of  Existence.  Here,  now,  in  this 
state  of  existence,  where  all  the  facts  and  causes  of 
nature,  and  the  trials  and  disquietudes  of  each  life 
are  placed  at  Man's  disposal,  to  do  or  not  to  do,  to 
suffer  and  rejoice  in  solemn  awe,  or  repine  in  human 
feebleness — to  use,  misuse,  or  abuse  these  powers 
of  nature,  and  the  powers — the  passions,  the  affec- 
tions, and  intellects  of  others,  but  in  so  doing,  to 
characterize  and  fix  our  Souls  in  mental  habitudes, 
and  so  monumentalize  our  own  very  powers  in  these 
acts,  in  the  mouldable  organizations,  thus  visibly 
mouldable  in  the  action  and  reactions  of  Mind  and 
Mind,  and  Mind  and  Matter. 

EARTH — In  the  Beginning,  God  created  the 
heavens  and  the  Earth.  The  heavens  here  are  the 
stellar  and  other  planetary  systems ;  the  Earth  is 
man's  place  of  habitation  and  action.  It  is  the  where 
and  when ,  where  we  exist  in  our  subjective  personal 
Identities.  It  furnishes  the  time,  place,  and  means 
of  our  own  self-conscious  identification — our  separate 
personal  existences,  in  and  by  which  each  one  has 
the  personal  knowledge  of  his  individual  existence 
as  separate  and  distinct  from  Him  who  is  here,  yet 
everywhere  in  all  the  heavens.  But  we  are  only  here, 
but  with  the  self-consciousness  of  individuality  and 
the  self-consciousness  of  correlations  in  every  depart- 


216  DEUS-SEMPER. 

ment  of  our  existence,  in  body,  soul,  and  spirit,  to  al] 
around  us ;  and  that  while  these  unite  in  each  one 
of  us  to  make  us  man  or  woman,  yet  that  these  cor- 
relations of  the  body,  of  the  soul,  and  of  the  spirit, 
are  different  each  from  the  other.  By  the  Body, 
each  is  more  or  less  animal ;  by  the  Soul,  each  is  more 
or  less  human  as  the  denizen  of  this  Earth  ;  by  the 
Spirit,  each  aspires  to  another  and  higher  mode  of 
existence,  "  where  there  is  no  marriage,  nor  giving 
in  marriage."  In  the  self-consciousness  of  this  local, 
personal,  transitory  isolation,  in  this  separation  man 
escapes  from  Pantheism.  In  this  self-consciousness 
of  his  spiritual  powers,  and  this  isolation  and  separa- 
tion to  himself,  yet  always  aspiring  from  this  transi- 
tional condition,  he  escapes  from  Materialism.  He 
knows  that  he  is  more  than  dust ;  he  feels  the  con- 
viction that  he  is  something  other  than  a  mere  hu- 
man organization  fitted  to  this  changing  and  change- 
ful earth.  In  this  complexure  of  facts  and  causes 
around  him,  which  he  can  use,  abuse,  or  misuse  on 
a  sense  of  self-conscious  Responsibility,  he  finds  the 
moral  necessity  of  unfolding  in  intelligence  and  wis- 
dom, of  purifying  his  love,  and  in  this  his  sanctified 
devotedness,  actuating,  executing  his  Duties — yet 
only  in  Wisdom  and  Love. 

AS — A  conjunction  of  similitude,  likeness,  or  iden- 
tity. Even  as  it  is.  An  assurance  of  possibility,  a 
hope  of  approximate  probability.  It  is  not  a  hope- 
less work.  It  has  in  it  the  earnest  of  a  struggle,  and 
•the  expectation, — the  assurance  of  attainment. 


THE     PRAYER     AND     THE    LAW.  217 

IT — The  demonstrative  pronoun,  and  is  always 
definite  in  its  use.  It,  the  "Will  which  rules  in  Hea- 
ven, in  virtue  of  its  Wisdom,  Love,  and  Power,  and 
maintains  the  divine  order,  to  be  represented  in  ap- 
proximate but  actual  life  on  earth,  in  virtue  of  these 
representative  powers  in  Man. 

IS — Again  the  omnipresent  and  the  everlasting  is 
— the  I  Am.  The  Primal  and  the  Final  order  of  his 
Kingdom. 

IN — Within — the  positive,  the  intrinsic  condition, 
state,  and  action  ; — the  very  nature,  and  essence,  and 
mode  of  action  of  the  order  in  Heaven  as  it  is  to  be 
actuated  and  actualized  on  the  Earth,  by  these  human 
powers,  as  they  are  prepared  in  this  Purification. 

HEAVEN ; — Those,  there  and  here,  who  are  in 
Reciprocation  and  harmony  with  God — heaven.  In 
an  educative  unfoldment,  the  order  and  discipline  of 
the  Family  are  essential.  Infantile  Vagrancy,  the 
world  over,  is  the  school  of  turpitude  and  crime.  So 
is  the  family  without  order,  dependence,  discipline, 
and  that  education  which  ripens  moral  obedience 
into  moral  harmony  and  consentaneousness  of  moral 
action — for  without  these  latter  it  is  so  far  a  vaga- 
bond vagrancy.  In  a  family  where  the  discipline  and 
culture  is  without  nurture  and  admonition  in  thenar 
of  the  Lord,  there,  there  is  a  sharp  worldliness,  a 
casuistry  of  conscience  in  dealing  with  the  self,  a  Jes- 
uitry of  conduct  in  acting  ostensibly  on  one  motive 
which  may  be  publicly  avowed,  while  the  conduct 

19 


218  DEUS-SEMPER. 

from  another  motive,  which  must  be  clandestine, 
where  the  semblance  of  piety  is  for  external  mani- 
festation, and  guile  is  to  conceal  the  real  purposes 
of  the  heart.  In  all  such  places  the  true  vitality  of 
domestic  life  will  be  wanting,  in  the  perversion  of 
these  moral  sentiments,  or  in  that  glaring  defect  in 
which  the  Parents  do  not  stand,  in  a  very  certain 
and  definite  manner,  as  Mediator  between  God  and 
the  Children.  The  well-ordered  family  is  the  surest 
road  to  honorable  respect  in  this  life,  as  it  is  the  pre- 
paration of  that  intrinsic  character  which  at  the  end 
of  life  seems, — is  ripened  and  ready  to  start  into  a 
higher  plane  of  life.  As  the  Duty  of  the  Parents,  to 
and  in  themselves,  begins  and  is  habitualized  in  the 
sabbatic  observances,  in  their  regular,  successive,  and 
orderly  times,  places,  and  means,  so  these  can  only 
be  continued  from  generation  to  generation,  and  al- 
ways unfolding  with  the  culture  of  the  ages,  in  the 
subordination  and  this  sanctitude  of  the  Household. 
Therefore, 

Honor  thy  Father  and  thy  Mother ;  that  thy  days  may 
be  long  in  the  Land  which  the  Lord  thy  God  giveth 
Thee. 

GIVE — We  can  receive.  From  infancy  to  age 
we  receive  the  Gifts  of  his  bounty  in  various  forms, 
though  we  disregard,  pervert,  or  throw  them  away. 
So  children  receive  from  the  earthly  Parent,  and 
their  use  of  the  gifts  represent  their  native  qualities 
of  mind  and  their  cultures.    If  we  receive  as  unasked 


THE     PRAYER     AND    THE    LAW.  219 

gifts,  and  thoughtlessly  or  viciously  use  them,  then 
they  are  the  mere  gratifications  and  instruments  of 
our  animalistic  natures.  If  we  use  them  with  only 
thought  for  our  human  purposes,  then  are  they  but 
the  gratifications  and  instruments  of  the  earthy,  per- 
ishable human  life,  yet  leaving  the  moral  perversions, 
in  the  conditions  of  the  soul  which  such  use  produces. 
Their  values,  their  uses  begin  in  them  and  end  in 
them.  If  they  are  gifts  without  a  service,  there  is 
no  education  of  the  life,  no  unfoldment  of  the  intel- 
lectual powers  in  the  effort  to  obtain,  in  the  proper 
mode  to  use,  retain,  defend,  or,  in  turn,  to  give  or  em- 
ploy in  intellectual  or  moral  use.  "  Six  Days  shalt 
Thou  Labor."  It  is  the  struggle  in  obtaining,  retain- 
ing, using,  and  even  abusing  property,  and  the  rights 
of  property,  and  so  with  the  other  various  facts  and 
efforts  of  life,  which  give  vigor,  capacity,  and  versa- 
tility ;  while  in  these,  there  are  many  changes,  vicis- 
situdes, failures  of  hopes,  emptiness  of  fruitions  or 
successes,  friendships  poisoned  into  hostilities,  hostili- 
ties changed  into  concerts  of  action,  wrenching  the 
affections,  and  subduing  the  passions,  and  showing 
that  the  attainment  of  desires  are  but  " ashes  of  the 
Dead  Sea  fruit,"  which  poison  the  lips,  or  pall  upon 
the  heart,  and  that  the  gratifications  of  passion  re- 
vert in  calamities,  in  disappointment  of  the  passion 
gratified,  and  frequently,  as  a  matter  of  interest  and 
changed  feeling,  is  the  very  fact  that  we  would  not 
do,  and  now  would  have  undone,  and  so  with  the  holy 
ministrations  of  life,  unfold  the  Moral  Life.  As  we 
ask  as  children,  we  receive  as  children,  and  the  men- 


220  DEUS-SEMPER. 

tal  and  moral  reciprocations  are  instituted,  and  in  a 
habitude  of  life,  become  established  and  infibred  into 
life.  It  is  not  a  selfish  reciprocity, — so  much  earthly 
or  even  moral  or  pious  good  for  so  much  prayer  or 
praise.  God  is  no  dealer  of  small  wares,  and  yet  we 
cannot  receive  wisely,  profitably  without  asking  and 
using,  as  grateful  and  duteous  children  of  a  common 
parent  ask,  receive,  and  use.  In  the  very  operation 
and  exercise  of  our  powers,  we  receive  in  the  increased 
capacity  to  receive,  and  in  the  desire  to  use,  in  the 
very  terms  and  accompanying  exercise  of  Moral 
Powers ; — the  disrespectful,  the  unworthy,  and  un- 
grateful must  and  will  take  the  reward  of  these,  their 
own  qualities  and  conduct, — either  in  the  denial  of 
their  sordid  requests,  or  in  their  own  conversion  of 
the  benefits  into  the  corruptions  and  misuses  of  life. 
The  Father  gives  to  his  Children,  and  to  each  as  his 
Child,  for  these  moral  reciprocations :  the  moral  per- 
version of  the  gifts  is  the  responsibility  of  the  donee. 

US— The  common  Brotherhood  of  the  solidaric 
race,  possessing  the  same  spiritual  Identities  from 
the  same  Common  Father.  The  Commands  of  the 
Decalogue  which  imposed  personal  duties  and  obliga- 
tions on  each  towards  his  neighbor  and  the  stranger, 
as  an  imperative  discipline,  have  ripened  into  love  of 
God,  and  the  Prayer  for  All, — and  true  Prayer  is 
only  the  earnest  and  forerunner  of  the  active,  the 
actual  beneficence  of  life. 

THIS — Now,  always,  at  all  times,  and  ever-renew- 
ing,— always  giving, — always  receiving. 


THE     PRAYER     AND    THE    LAW.  221 

DAY — And  the  Evening  and  the  Morning  were  the 
first  day.  Day  melts  into  night,  and  night  into  day, 
and  both  make  the  day,  and  it  is  always  an  ongoing 
of  time.  And  time  is  truly  measured  by  our  desires 
and  activities.  It  is  clouded  and  gloomed  by  our  evil 
passions,  or  brightened  and  glowing  with  our  good- 
ness. There  are  no  breaks  and  disjointings  of  time, 
and  nations  rise,  and  fall,  and  disappear,  but  the  hu- 
man race  continues  from  day  to  day  in  perennial  suc- 
cession, and  from  day  to  day  the  Father  is  in  Heaven, 
and  the  Children  of  his  Family  on  earth  to  intone 
the  Universal,  the  never-ending  Prayer.  It  is  alway 
and  always.  It  is  the  unrolling  record  on  which  we 
write — as  we  do  write — our  lives. 

OUR — No  separation,  no  breaks,  no  disjointings 
of  this  solidaric  unity  of  the  Race.  We  are  all  afloat 
in  one  bottom.  All  may  pray ;  all  receive ;  all  use  or 
misuse.     The  use  is  the  personal  responsibility. 

DAILY — Day  by  day.  Keeping  the  Mind, — the 
self-consciousness  in  its  complement  of  Moral  Pow- 
ers, in  regular,  habitual,  and  orderly  communication 
with  the  highest  conceptions  of  Deity,  in  the  fulness 
of  his  Power,  which  moulds  the  smallest  atom,  and 
sways  the  ponderous  infinitude  of  all  the  worlds, 
and  has  arranged  and  endowed  with  their  forces  all 
the  lines  of  causes  for  their  effects ;  and  with  his 
"Wisdom,  which  is  "poured  over  all  his  works"  and 
uprises  in  the  Personalities  of  man ;  and  with  his 
Love,  in  which  Man  alone,  of  all  his  creatures  on 

19* 


222  DEUS-SEMPER. 

earth,  can  consciously  know  and  self-consciously  re- 
ciprocate. 

BREAD ; — Not  any  particular  kind  of  food.  Not 
food  simply,  but  the  sustenance  and  comfort  of  our 
earthly  existence,  for  on  these  is  dependent  the  exer- 
cise of  our  Moral  Powers. 

AND — Here  a  cumulative  conjunction.  He  gives 
our  life  and  subsistence.  This  is  not  all  we  need. 
This  is  but  starvation  of  the  Spirit,  and  in  their  mis- 
use the  degradation  and  contamination  of  life.  He 
gives  subsistence  to  those  who  best  use  their  faculties 
to  obtain  it,  and  he  gives  the  faculties  by  which  it  is 
obtained.  And  he  gives  the  higher  faculties  for 
higher  attainment.  He  gives  further  in  this  direc- 
tion, only  as  these  faculties  are  wisely,  holily  exer- 
cised. The  conjunction  is  cumulative,  and  leads  to, 
and  introduces  the  higher  gifts  in  the  moral  recipro- 
cations which  run  throughout. 

FORGIVE — Again  and  alway  it  is  Reciprocation. 
The  Child  and  the  Father.  The  Prodigal  turning 
from  the  husks  of  his  animalistic  (swinish)  life,  and 
his  service  to  the  mere  human  master  for  the  Wages 
of  earthly  existence,  which  starved  his  Moral  Life, 
for  the  deep  love,  the  unfailing  affection  of  the 
Father,  which  becomes  more  open,  reciprocate,  and 
perennial  in  this  conscious  change  of  mind  (Metanoia), 
and  this  unclouded  attainment  of  Knowledge  and 
Love  in  the  Child,  and  so  his  appreciation  of  the 


THE    PRAYER     AND    THE    LAW.  223 

Father.  Exertion — Duty  actualized,  is  the  condition 
precedent  for  the  attainment  of  higher  spiritual  life 
and  its  subsistence,  as  exertion  is  the  general  law  or 
condition  for  obtaining  the  Bread  of  our  physical 
life. 

OUR — Again  and  always  the  Universal  Love  in- 
tones its  deepest  notes  of  affection  and  mutuality  in 
the  deepest  and  direst  indulgences  of  our  Passions, 
and  the  intensest  perversions  of  our  inordinate  affec- 
tions and  desires.  In  the  Decalogue,  the  Commands 
are  all  personal  and  individual,  and  reach  every  one 
in  his  individuality;  —  "Thou  shalt,"  and  "Thou 
shalt  not."  Here  and  throughout  it  is  the  recogni- 
tion and  the  unceasing  education  of  the  Affections 
to  the  exercise  of  the  fraternal,  humanizing,  and  spir- 
itualizing elements  of  harmony  for  the  welfare  of 
the  Family  of  Man. 

TRESPASSES— The  mutuality  of  Wrongs.  The 
Man  or  Woman  who  have  never  done  the  things 
they  ought  not  to  have  done,  and  have  never  left  un- 
done the  things  they  ought  to  have  done,  never  has 
and  probably  never  will  exist  on  this  earth.  The 
long  education  of  Humanity,  from  the  imperative 
injunctions  of  the  Decalogue  to  the  self-conscious, 
and  free  and  flowing  sympathies  of  this  Prayer,  and 
thence  till  now,  grows  out  of  the  very  mutuality  of 
these  Trespasses,  and  the  necessity  for  conciliations 
and  of  mutual  reciprocations  of  kindnesses  and  mer- 
cies, to  fill,  to  complement  all  the  Moral  Powers  of 


224  DEUS-SEMPER. 

our  nature,  and  save  the  world  from  becoming  a  web 
of  wiles,  a  woof  of  corruptions,  weaving  their  tissues 
for  garments  stained  in  crime  and  dyed  in  blood. 
Trespasses ! — they  all  grow  out  of  malignant  passions 
or  impure  or  perverted  desires,  and  in  this  Mutuality 
of  Wrongs,  who  is  "  he  that  is  without  sin  among 
you,  that  he  shall  cast  a  stone  ?"  Therefore  the  Pre- 
ventive Law : 

Thou  shalt  do  no  Murder. 

Thou  shalt  not  commit  Adultery. 

Thou  shalt  not  Steal. 

Thou  shalt  not  bear  False  Witness  against  thy 
Neighbor. 

Thou  shalt  not  Covet  thy  neighbor's  house ;  Thou 
shalt  not  Covet  thy  neighbor's  wife,  nor  his  servant,  nor 
his  maid,  nor  his  ox,  nor  his  ass,  nor  anything  that  is 
his, — 

For  in  all  these  there  is  trespass,  or  that  condi- 
tion of  mind  which,  if  not  restrained  by  the  fear 
of  the  human  retaliations  in  public  law  or  private 
vengeance,  or  by  the  fear  of  God,  or  removed  by  the 
love  for  God,  will  lead  to  trespass  —  to  every  con- 
ceivable trespass,  and  bring  their  term  of  Retribu- 
tion— in  some  form. 

AS — No  longer  a  proposition  of  likeness  or  iden- 
tity.    It  is  a  contrast  of  Difference,  which  searches 


THE     PRAYER     AND    THE    LAW.  225 

every  one  into  the  core  and  centre  of  his  existence. 
It  measures  and  menaces  every  passion,  affection, 
and  thought.  As  man  can  be  injured  and  injure  in 
so  many  ways,  can  he  refrain  from  injuring,  and  can 
he  forgive  in  each  and  all  and  every  instance  ?  How 
keenly  it  cuts  and  divides,  or  rives  and  shatters  the 
whole  nature  of  man — as  Man. 

WE — Each  and  every  one  of  US.  The  unity  of 
the  race — the  unity  in  trespass — the  unity  and  per- 
petuity in  Wrong,  in  the  gratifications  of  these  ani- 
mal and  human  elements  in  man.  To  purify  man 
and  elevate  society,  the  necessity  and  obligation  of 
Forgiveness  runs  through  the  whole  intercourse  of 
man  with  man.     This  is  moral  Unity  in  the  End. 

FORGIVE — Restore  to  full  reciprocation,  amity, 
friendship  —  Love.  It  is  what  we  here  ask;  it  is 
what  the  complement  of  our  nature  requires,  in  the 
full  integrity  of  our  Moral  Powers.  It  is  here  that 
the  Feelings  of  the  human  heart  are  most  sternly 
tried ;  it  is  here  that  the  Subtleties  of  the  human 
head  are  most  acute,  casuistical,  and  most  self-decep- 
tive. It  is  so  in  the  theologicum  odium  and  in  daily 
experience  and  knowledge  of  life.  It  is  here  that 
the  crucifixion  of  human  nature  to  the  moral  life 
is  completed.  Let  us  do  the  best  we  can,  yet  pre- 
serve that  fair  measure  of  educative  justice  which 
promotes  the  welfare  of  the  race  in  the  administra- 
tion of  that  order  which  is  free  from  malignancy, 
fanaticism,  or  bigotry. 


226  DEUS-SEMPER. 

THOSE — No  man  lives  who  has  not  given  and 
received  offence.  None  who  have  not  given  cause 
and  just  cause  of  offence,  as  this  life  is  constituted. 
If  so,  why  should  the  injured  forgive?  Simply  be- 
cause no  one  can  punish  his  own  offence  without  an 
undue  measure  of  personal  vindictiveness,  it  may  be 
in  personal  weakness  of  intelligence,  or  power,  or 
both.  It  is  impossible  for  man  to  fix  the  standard, 
and  mete  out  the  proper  punishment.  In  his  hands, 
save  in  the  wise  and  loving  parent,  it  is  simply  pun- 
ishment— not  Reformation.  In  the  nobler  and  purer 
culture  of  life,  he  who  is  injured  is  more  ready  to 
forgive  than  he  who  injures.  The  malignancy  or 
perversion  which  injures  is  the  malignancy  or  per- 
version which  prevents  and  precludes  the  Trespasser 
from  forgiving.  In  Forgiving,  man  educates  hu- 
manity to  forbearance,  and  the  eventual  mercy  and 
charity  which  alone  can  reorganize  a  life  of  moral 
reciprocations,  conciliate  civil  discords,  and  promote 
national  unities,  and  find  and  practicalize  the  law 
for  the  moral  unity  of  the  Race. 

WHO — Life  is  a  complex  of  personal  amenities 
and  charities  —  of  injuries,  hostilities,  and  retalia- 
tions. Think  of  a  world  of  human  retaliations,  and 
you  have  a  den  of  passions  and  villanies,  in  which 
"  the  hypocrite,  the  viper,  and  the  fool,"  are  the 
active  and  the  remorseless  agents. 

TRESPASS — Neglect,  slight,  injury  to  person,  or 
property,  or  reputation,  in  all  the  grades  and  forms 


THE     PRAYER     AND     THE     LAW.  227 

of  society,  modes  of  business,  and  conduct  of  human 
affairs.  And  this  is  constantly  taking  place,  not 
only  in  the  act  itself,  but  in  the  want  of  due  appre- 
ciation by  each  one  of  his  own  position,  or  right,  or 
feelings.  In  numberless  instances  because  only  one 
or  a  few  of  many  can  be  selected,  attended  to,  or 
obliged.  Man  cannot  weigh  man  in  the  even  balance 
in  social  or  civil  life,  and  distribute  to  him  impar- 
tially or  justly.  The  Divine  Father  can  alone  adjust 
the  balance,  weigh  the  trespasses,  and  in  his  own  good 
time,  cancel  the  discords  and  make  the  conciliations. 

AGAINST — One  towards  another,  and  each  one 
in  some  form  towards  Many.  In  the  aggregate  of 
each  life  as  a  mutuality  for  forgiveness,  the  offences 
of  the  Many  against  the  One  is  counterbalanced  by 
his  trespasses  against  Many.  Where  this  is  not  the 
case,  the  One  is  generally  the  most  ready  to  forgive, 
for  he  has  regard  to  those  qualities  in  himself,  which, 
whether  as  forgiving  or  forgiven,  is  from  the  Father 
of  Life.     The  wise  Forgiver  is  always  a  genial  Giver. 

US ; — Aye,  that  is  the  point.  The  same  act  to- 
wards another,  is  frequently  indifferent  or  right — 
right  as  wre  so  capriciously,  partially,  or  interestedly 
and  falsely  judge  in  many  cases,  but  as  against  Us  is 
foul  trespass. 

AND — The  system  is  perfect.  It  coheres  and  hangs 
together  throughout.  Constituted  as  human  nature 
is,  the  foregoing  would  be  imperfect  without  that 


228  DEUS-SEMPER. 

which  follows.  The  conjunction  unites  the  parts  of 
this  System  of  Life,  and  the  Future,  as  here  brought 
into  view  and  employed,  tends  to  provide  against 
the  repetition  of  the  past. 

LEAD— "Weak  and  imperfect,  ignorant,  inatten- 
tive, or  wayward,  and  subject  to  surprises  in  passions 
and  emotions,  in  the  occurrences  of  life,  we  are  con- 
stantly led.  If  led  by  passions  and  emotions  to  vi- 
ciousness,  why  not  by  the  cultivation  and  intendment 
of  our  moral  nature  to  goodness  in  our  own  lives,  and 
to  the  well-being  of  others,  as  they  may  be  fairly  dis- 
ciplined, educated,  or  responded  to  in  the  moulding 
and  efficient  charities  of  life,  and  thus  to  the  improve- 
ment of  all.  Who  are  our  companions?  What  are 
the  passions  and  emotions  we  cultivate  by  intending 
our  mind  upon  them  in  the  constant  drill  of  coterie, 
party,  sect,  and  society?  Whatever  is  the  intrinsic 
character  of  our  souls,  these  will  form  habitudes  and 
character  for  us,  unless  by  self-conscious  regulation 
we  form  a  higher  character  for  ourselves?  What 
and  how  many  are  the  incidents  of  life  which  may 
promote  strife  and  trespasses,  which  may  be  avoided 
— yet  enough  will  come  which  must  be  met — in  ma- 
levolence, or  just  self-defence,  or  when  practicable,  in 
the  forbearance  or  cultivation  of  the  charities.  The 
human  mind  is  ductile,  leadable.  It  is  pliable,  plastic, 
educative,  mouldable,  conformable  within  limits  and 
under  conditions  special  to  each  one ;  and  it  will,  under 
certain  influences,  settle  and  harden  into  forms,  into 
formalities,  as  distinct  as  the  crystallizations  of  the 


THE    PRAYER     AND     THE     LAW.  229 

earth.  See  the  long-continued  forms  of  the  old  su- 
perstitions and  modern  Ritualisms,  and  the  changes 
and  modifications  of  more  recent  movements  opening 
up  into  higher  aspirations  of  knowledge,  and  broader 
and  more  comprehensive  sympathies.  God  is  no  Rit- 
ualist— yet  he  works  in  forms  and  through  forms, 
always  rising  to  higher  forms  and  manifestations 
of  life  in  the  geologic  successions,  and  to  broader 
combinations  of  thought  and  more  diifusive  sympa- 
thies in  the  history  of  man — from  the  fratricide  at 
the  first  altar  to  Melchisedec,  thence  to  the  institu- 
tion of  the  Law,  thence  to  the  Prayer,  thence  to  the 
Reformation — and  thence  till  now.  He  educates  the 
Race  to  this  higher  knowledge,  and  these  humanizing 
sympathies.  His  system  requires  and  enforces  the 
exercise  and  unfoldment  of  all  the  Faculties  of  man 
in  the  widest  range  of  moral  application.  And  so  He 
educates  the  race,  and  leads  and  moulds  these  ductile 
powers  of  man.  But  these  powers  of  man  are  more 
than  merely  ductile — leadable.  Man,  in  the  very  na- 
ture and  essence  of  his  inner  and  higher  life,  is  direc- 
tive— is  self-directive.  The  clear  self-conscious  appre- 
hension of  this  fact,  within  his  personal  and  historical 
limitations,  is  of  the  first  as  it  is  of  the  last  import- 
ance to  his  moral  life.  It  is  the  consciousness  of 
his  self-agency,  and  of  his  Free-agency  within  these 
limits  as  so  modified  by  his  position  and  culture  in 
the  historical  ages,  and  his  dependence  in  the  order 
of  Providence  in  which  he  appears.  They  are  the 
facts  and  the  elements  of  mind  for  his  Sense  of  Re- 
sponsibility, and  in  this  is  the  fact  of  Responsibility, 

20 


230  DEUS-SEMPER. 

and  upon  which  and  out  of  which  his  improvement 
is  alone  possible.  If  he  may  or  may  not  do,  he  is  re- 
sponsible to  such  extent.  If  he  may  not  but  do,  he  is 
not ;  if  he  may  or  not  do  but  as  he  is  directed,  arbi- 
trarily, or  by  the  artifice  of  others,  he  is  only  an  in- 
strument, and  in  the  end  a  victim ;  and  there  is  an 
end  of  Justice  and  Mercy  (love)  in  the  universe. 

US— Again  and  again,  and  always,  our  fellowship 
in  vice  and  in  purity, — our  mutuality  in  wrongs  and 
in  charities. 

NOT — Life  is  full  of  preventive  means  and  inci- 
dents, as  it  is  of  inducing  active,  procurative,  and  de- 
signed means.  Lead  us  not!  The  very  cry  for  help 
frightens  or  awes  the  trespasser  or  the  tempter ;  or 
may  bring  relief;  and  in  a  conscious,  self-possessed 
life,  in  this  culture  of  our  nature,  nerves  and  gives 
vigor  to  the  moral  fortitude. 

INTO — Into  the  haunts  of  vice, — among  the  base, 
the  impure,  the  treacherous,  the  vain,  the  arrogant, 
the  sycophantic,  the  hypocritic,  the  slanderous,  the 
selfish,  the  scheming,  the  designing,  the  corrupt,  the 
wicked,  the  powerful — all  who  use  their  powers  as 
the  human  nature,  in  its  assoiled  condition,  directs. 

TEMPTATION;— A  great  fact  of  life  has  been 
greatly  overlooked.  In  all  the  Temptations  to  which 
man  is  or  may  be  subjected  there  is  a  corresponding, 
a  correlate  quality  in  some  other  thing  or  person,  in 


THE     PRAYER     AND     THE     LAW.  231 

nature  or  life,  which  responds  precisely  to  the  temp- 
tation in  us  and  gratifies  it.  This  temptation  in  us 
is  the  particular  sense,  the  gratification  of  which  in- 
duces or  impels  us  to  seek  it.  This  is  the  fact  and 
the  law  of  all  instinct^,  as  it  is  so  also  in  all  the  arti- 
ficial appetites.  This  is  manifest  in  all  the  sensual 
gratifications,  and  the  fact  and  law  of  this  reciprocity 
is  equally  certain  in  all.  And  reciprocity  is  the  fact 
and  the  law  of  our  highest  aesthetic,  as  of  our  purest 
and  noblest  moral  life  and  culture.  The  tiger  to 
flesh,  the  ox  to  grass,  man  and  woman,  the  avari- 
cious to  property  in  manifold  forms,  the  imperious 
to  power  and  place,  the  vain  to  admiration,  the  vile 
to  the  vile,  the  pure  to  the  pure.  The  law  of  the 
indwelling  quality — of  the  subjective  sense  of  gratifi- 
cation in  the  self  to  the  objective  quality  in  the  thing 
in  nature  or  the  quality  in  others  (as  to  us),  runs 
through  the  whole  of  our  nature  and  of  nature.  All 
the  vanities,  follies,  ambitions,  passions  and  appe- 
tences, and  vices,  have  their  specific  and  ample  ob- 
jects for  their  gratification.  The  Moral  Life  uprises 
through  these.  How?  By  a  subjective  sense  of 
moral  gratification  in  the  self,  which  too  is  capable 
of  repressment  or  unfoldment.  Here  there  is  Aspi- 
ration, a  moral  reciprocity — a  subjective  indwelling 
power  which  uprises  through  all  this  complexity  of 
the  human  and  animal  nature,  thus  inwoven  in  our 
constitutions  as  human  creatures,  and  induces,  im- 
pels us  to  aspire  to  this  higher  attractiveness — attrac- 
tion of  life.  It  has  its  objective  point  in  a  moral  con- 
summation of  life.     Reciprocity  plainly,  visibly,  de- 


232  DEUS-SEMPER. 

monstrably,  in  all  the  laws  of  life  in  action  and  re- 
action, runs  through  the  whole.  By  it  man  passes 
through  these  lower  forms  of  life,  and  in  his  highest 
reaches  of  life  finds  this  reciprocity  still  on  a  summit 
above  him,  as  he  found  it  in  the  actual  gradations 
of  his  ascent — always  just  above  him.  Turn  the 
Mind's  face  upward  —  Metanoia* — to  this  realm  of, 

*  Vinet,  in  his  Outlines  of  Theology,  171,  says,  u  The  advantage 
possessed  by  the  new  man  is  not  exactly  receiving  a  new  soul.  It 
is  not  with  an  absolutely  new  soul  that  he  loves  what  he  loved  not 
before.  New  in  one  sense  it  doubtless  is,  but  in  what  sense?  In 
that  his  affections  have  taken  a  new  direction  ;  in  that  order  has  re- 
established itself  in  his  ideas:  that  he  has  set  his  heart  where  his 
treasure  lies.  He  loves,  he  desires  other  objects  indeed,  but  love 
is  still  love,  desire  still  desire  ;  the  affections  of  the  Spirit  and  the 
affections  of  [for]  the  world  have  two  contrary  objects,  but  that  is 
all  the  difference  between  them.  Conversion  is  the  movement  which 
turns  the  soul  from  one  side  to  the  other,  from  the  dark  and  gloomy 
west  towards  the  east  from  which  light  breaks."  Look  further 
into  this  in  the  value  of  the  Greek  language,  which  in  its  rich  ful- 
ness and  definite  use  of  terms,  was  preparatory  to  the  writing  and 
perpetual  communication  of  the  Gospel  Truth.  John  and  Paul 
had  both  studied  it  well.  In  that  language  nous  was  mind,  the 
mind  of  man,  and  Nous  was  the  Supreme  Creative  Intelligence. 
Jesus  said,  Thou  shalt  love  the  Lord  with  all — thy  mind; — the 
Greek  word  here  used  is  dianoia.  Browne,  the  translator  of  Aris- 
totle's Nicomathean  Ethics,  says  this  word  il  properly  means  the 
movement  of  the  intellect  (nous — dianoia)  onward  in  the  investi- 
gation of  truth." 

Dianoia  is  therefore  the  whole  Mind  seeking,  learning,  and 
knowing  Truth.  It  is  not  the  passive  Mind  receiving  instruction 
and  blindly  submitting  to  direction  and  hardening  and  fossilizing 
into  cant,  ritualisms,  and  forms.  It  is  the  active  mind,  ever  moving 
forward  into  the  investigation  of  truth  and  attaining  higher  knowl- 
edge and  love,  by  leaving  the  rudiments,  the  il  principles,"  and 
going  "  on  unto  perfection."  Heb.  6  :  1,  2.     It  is  a  progressive,  an 


THE     PRAYER     AND    THE    LAW.  233 

higher  life,  and  not  down  into  the  fleshly,  and  to 
these  human  solicitations.  Change  the  direction  of 
the  Mind  from  this  downward  self-seeking  in  indul- 
gences in  these  lower  gratifications,  to  upward  con- 
templations and  the  enjoyments  of  the  higher  moral 
activities.  The  earth,  in  many  of  its  forms,  will  be 
at  greater  distance  below,  but  the  Heaven  above  will 
be  brighter  and  serener. 

Come !  How  come !  Thus  it  comes ;  it  is  a  glory 
when  it  comes, — when  it  shall  come. 

BUT — A  conjunction,  which  here  maintains  the 
unity  of  Thought,  and  the  concentration  of  all  the 
wishes,  hopes,  desires  of  the  Mind  to  escape  from  the 
Lower  Life. 

DELIVER — Guard  us  from  the  coming,  and  set 
us  free  from  the  present  and  surrounding  conditions 

active  and  vitalizing  life.  So  look  at  metanoia  derived  from  the 
same  roots  of  language,  and  translated  by  the  Romanist,  do  penance, 
and  by  the  Protestant,  repentance.  It  is  from  meta  a  preposition 
of  change,  and  nous,  mind, — "  to  revolve  in  the  mind,  to  consider, 
attend  to,  ponder,  understand,  comprehend.''  These  are  its  proper 
legitimate  meanings,  and  correspond  precisely  with  the  view  of 
Yinet.  Man  in  his  lower  natural  condition  has  his  mind's  face 
turned  to  his  animalistic  gratifications  and  his  human  schemes  and 
purposes,  and  by  the  metanoia  the  Mind's  face  is  turned  upwards, 
seeking  good  and  doing  good,  and  thus  doing  penance — thus  in  the 
great  law  of  compensation,  which  runs  through  all  nature  and  life, 
making  compensation.  It  is  the  clear,  sharp  edge  of  discrimina- 
tion cutting  clean  down  between  those  who  would  move  forward 
with  the  whole  Family  of  Man  "on  unto  perfection,"  and  those 
who  would  bind  it  in  the  iron  formularies  of  Ritualism. 

20* 


234  DEUS-SEMPER. 

in  their  incitements  to  wrong,  injustice,  and  improper 
or  unnecessary  injury  to  others,  and  from  their  inflic- 
tions upon  us.  And  in  the  moral  education  necessary 
for  these  discriminations,  and  this  line  of  conduct,  we 
will  be  delivered,  from  many  of  the  physical,  social, 
and  civil  evils  which  beset  the  pathways  of  life. 

Now  take  the  three  terms,  Lead,  Temptation,  and 
Deliver  together,  in  connection  with  your  hourly 
and  daily  experience  as  they  constantly  present 
themselves  to  and  in  your  own  self-consciousness,  and 
with  your  own  observation  around  you,  and  in  his- 
tory. Even  include  your  observation  of  all  animate 
life.  You  experience  in  yourself,  and  you  observe 
in  others,  that  there  are  certain  passions,  of  an  out- 
ward, explosive  tendency  to  action,  as  anger,  wrath, 
indignation,  etc.  The  natural  tendency  of  these  pas- 
sions,— states  of  mind,  as  some  would  call  them, — is 
to  wounding  words  or  wounding  deeds,  hurled  and 
projected  forth  through  the  tongue  or  the  hand.  In 
like  manner  you  experience  and  observe  certain  Emo- 
tions. They  are  desires,  wishes,  hopes,  affections, 
fears,  for  something  you  love, — love  in  great  variety 
of  these  Feelings.  They  continually  crave,  appetize, 
attract,  and  so  impel,  or  tend  to  impel  you  to  seek 
their  gratifications  in  some  object  or  end,  which  will 
appease,  satisfy  the  particular  feeling  or  longing.  In 
infancy  and  the  lower  forms  of  life,  these  soliciting, 
appetizing  feelings  are  paramount,  and  they  are  most 
constantly  directed  toward  some  external  object,  as 
food,  luxuries,  rich  colors,  and  such  things  of  various 


THE     PRAYER     AND    THE    LAW.  235 

kinds.  They  tempt;  but  the  sense,  the  appetizing 
feeling  of  the  temptation  is  in  yourself,  and  your  knowl- 
edge or  belief  that  the  object  which  you  crave  has 
qualities,  in  and  by  which  it  will  relieve,  gratify  this 
sense  of  appetizing  in  this  or  these  attractive  senses, 
with  their  special  and  various  gratifications.  To  seek 
and  obtain  these,  you  put  forth  your  powers  of  act- 
ing— of  actuation.  A  little  further  on  you  devise, 
you  think  the  mode,  the  means,  the  time,  and  place 
of  acting  for  and  securing  these  objects,  which  will 
give  these  various  senses  or  feelings,  their  several 
gratifications  which  you  so  love.  You  are  now  a 
Thinker,  a  Lover,  and  a  Doer, — it  may  be  in  low  or 
infantile  forms  of  all  of  them.  In  the  same  processes 
of  experience  and  observation,  you  find  that  there 
are  many  tempting  objects,  either  for  one  of  these 
senses,  say  the  appetite,  or  for  several  of  these  senses, 
and  all  are  craving  for  their  gratification;  but  you 
and  others  cannot  always  get  or  enjoy  them  all  at  one 
time  or  place,  or  probably  only  one  or  a  few  of  them  at 
all, — and  that  you  must  and  may  choose  between 
some  of  them.  You  do  choose,  you  do  elect  between 
them.  Look  in  further,  and  you  find  that  you  and 
all,  in  the  early  life,  choose  that  wThich  at  the  time 
is  the  strongest  natural  appetency  (wish  or  appetite), 
seeking  gratification.  As  any  one  is  gratified,  other 
feelings  for  gratification  in  other  things  which  you 
love*  will  make  their  appearance,  and  so  around  the 


*  This  use  of  the  word  u  love  "  is  of  profound  significance,  whether 
viewed  psychologically,  and  indicating  that  all  our  senses — loves 


236  DEUS-SEMPER. 

circle  of  these  passions  and  emotions.  This  is  the 
natural  state  of  man.  As  you  are  led  by  these  objects 
of  Temptation  to  constant  indulgence,  you  increase 
your  own  will-full-ness  in  indulgence,  until  their  ex- 
cesses teach  you  that  there  are  Penalties  connected 
with  each  and  all  of  them.  Discipline  has  commenced, 
and  Fear  teaches  Prudence,  or  the  fear  of  direct  dis- 
cipline in  the  Family,  or  by  the  State  or  Society,  in 
some,  induces  restraint  upon  these  appetites  or  pas- 
sions. ...  A  step  higher  above  these  temptations, 
thus  connected  with  objects  of  gratification  in  nature, 
you  find  and  observe  other  Passions  and  Emotions, 
which  repel  you  from  or  connect  you  with  Persons 
in  life,  and  that  they  are  in  many  forms  connected 
with  those  lower  passions  and  emotions.  You  seek 
naturally  participation,  that  is  Reciprocation  with 
persons,  or  you  avoid  or  repel  others.  Culture  be- 
gins. The  individuals  fall  into  classes.  Kind  seeks 
kind ;  the  low  to  the  low ;  the  vile  to  the  base ;  the 
pure  and  the  exalted  reciprocate.  The  antagonisms, 
the  repulsions  of  individuals,  classes,  and  nations,  are 
founded.  As  also  their  qualified  and  limited  Recip- 
rocations.    They  find  or  make  their  own  limitations 

of  gratification — and  our  moral  emotions  come  out  of  the  same  root 
of  origin,  or  viewed  in  reference  to  the  primitive  formation  and 
growth  of  language,  and  moral  sentiments,  and  ideas.  In  Genesis, 
27  :  4,  Isaac,  the  Patriarch,  says,  "  Make  me  savoury  meat,  such  as 
I  lovev — ahab.  One  hundred  and  seventy  years  afterwards,  accord- 
ing to  the  chronology,  God,  in  the  Commandments,  Exodus  20  :  6, 
says,  "  Showing  mercy  unto  thousands  of  them  that  love  me  (ahab) 
and  keep  my  commandments."  It  is  the  same  original  word  in 
both  instances. 


THE     PRAYER     AND    THE     LAW.  237 

in  these  attractions  and  repulsions,  as  guided  and  di- 
rected by  their  Understandings  or  Eeason.  At  every 
step,  forms  of  life  and  differences  of  character  appear, 
in  classes,  sects,  and  nations.  Each  is  bound  and, 
stationary  in  his  own  class,  only  as  he  cultivates  and 
unfolds  his  intellective  powers,  and  sees  and  appre- 
ciates a  higher  good  above  him,  or  above  his  class,  to 
which  he  may  aspire  and  hope  to  reach.  If  he  is  not 
at  the  lowest,  he  may  fall  to  the  lowest  by  following, 
by  being  led  by  these  low  indulgences.  As  he  rises, 
each  class  will  part  with  or  receive  him,  as  he  over- 
comes the  conditions  of  the  one,  and  attains  the  cul- 
ture of  the  other,  in  some  form,  mode,  and  means ; — 
not  otherwise.  The  solicitations,  the  conditions,  the 
Temptations  of  both  classes,  cling  to  the  rising  man^ 
as  he  seeks  deliverance  from  the  lower  condition  in 
a  higher  ascent.  If  the  division  of  classes  is  based 
merely  on  these  differences  of  forms  in  wThich  these 
passions  and  emotions  are  pursued,  indulged,  and 
gratified,  they  all  live  in  the  region  of  animal  and 
human  indulgences,  however  they  are  sesthetically 
cultivated,  gorgeously  apparelled,  or  fastidiously  con- 
cealed in  the  conventionalities  of  life.  You  lead  or 
are  led  in  the  round  of  these  Temptations.  There  are 
certainly  pleasures,  enjoyments  in  these  forms  of  life, 
for  these  are  the  Temptations.  If  you  war  on  these 
in  any  form,  be  sure  that  the  Passions  and  Emotions 
connected  with  them  will  war  on  you, — in  the  very 
antagonisms  which  they  produce,  both  in  your  own 
inner  self-consciousness  and  in  society.  This  will 
be  so,  while  in  the  classes  themselves,  they  war  on 


238  DEUS-SEMPER. 

each  other  in  their  ambitions,  graspings,  jealousies, 
envyings,  in  the  whole  range  of  emulations,  strifes, 
plottings,  counterplottings,  and  conflicts  which  they 
produce.  ...  In  the  Family,  who  best  can  provide 
and  administer  for  the  gratification  of  the  lower 
wants — in  Daily  Bread,  including  all  the  bodily  com- 
forts? Who  provide  for,  and  guide,  and  control  the 
manifold  and  conflicting  wants  of  the  different  mem- 
bers of  the  family  in  these  other  and  higher  wants, 
desires,  and  passions,  which  have  become,  which  con- 
stantly become  a  part  of  the  family-life,  and  so  dis- 
cipline and  educate  the  whole  of  its  members,  that 
they  shall  in  their  succession  take  their  proper  places 
in  the  succession?  The  Father,  by  his  unfolded  and 
attained  Prudence  and  Sagacity,  as  he  has  derived 
them  from  his  Experience  and  Observation,  as  he  has 
passed  through,  and  in  some  measure  escaped  from 
the  prurient  and  overswaying  incitements  of  these 
forms  of  existence,  and  looks  rather  to  his  Family, 
than  to  himself.  It  is  the  Fact,  as  it  is  the  Law  of 
life.  How  reach  into  a  higher  life  than  these  earthly 
forms  of  individual  and  family  existence,  and  in  which 
all  these  lower  forms  shall  be  moulded  in  such  a  sys- 
tem of  life,  that  they  shall  or  may  impart  mutual  re- 
ciprocations of  enjoyment,  of  forbearance,  kindness, 
in  which  sympathy,  in  the  highest  or  higher  spiritual 
association,  is  the  bond  of  present  union,  and  the 
pledge  and  a  means  of  further  progress  and  higher 
enjoyment?  The  Father  in  his  Wisdom  and  the 
Mother  in  her  Love,  as  they  have  passed  through  all 
these  lower  forms,  and  have  in  some  measure  attained 


THE     PRAYER     AND    THE    LAW.  239 

that  Wisdom  and  Love  which  the  Father  in  Heaven 
has  "poured  over  all  his  works."  All  the  way 
through  it  is  Temptation,  and  it  is  Leading  in  all  the 
line  of  the  ascent — and  it  is  Deliverance.  .  .  .  All 
the  way  through,  the  Family  gains  from  society,  and 
they  give — they  must  give  to  it,  in  some  form  or  other 
— in  vileness  or  in  goodness.  There  is  no  isolation — 
no  separate  life  for  the  individual  or  the  family.  The 
correlations  to  society  increase  with  the  numbers  of 
the  family,  and  the  future  of  the  family  is  ever  pres- 
ent in  the  present  condition  of  the  family,  and  points 
forward,  and  requires  the  prophetic  pre- vision  of  the 
Ruler  of  the  Household.  Without  this,  in  the  prob- 
able contingencies  of  life,  his  whole  life,  as  that  of 
his  family,  is  a  domestic,  social,  civil,  and  moral  fail- 
ure. He  gains  from  society,  and  he  must  give  to  so- 
ciety at  large,  for  he  and  the  family  are  involved  in 
its  general  economy  or  contingencies.  Yet  the  parent 
must  so  act  and  thus  give  as  to  maintain,  enforce, 
and  sanctify  the  honor  and  respect  of  his  Children. 
Break  this  by  the  unworthiness  of  the  Parent,  or  the 
misconduct  of  the  Children,  and  the  cohesions  of  the 
Family  are  torn  asunder.  This  is  frequently  produced 
or  consummated  by  want  of  respect,  or  of  filial  obe- 
dience, not  unfrequently  introduced  or  increased  by 
those  extraneous  members  of  society,  with  different 
cultures,  or  other  designs,  or  controlling  agencies.  If 
this  is  occasioned  by  pursuing  the  grosser  indulgences 
of  life,  the  family,  the  society  is  or  will  become,  in  its 
general  prevalence,  the  sty  of  vulgar  or  brutal  indul- 
gences, or  the  conflict  of  vile  desires  and  emotions.  .  .  . 


240  DEUS-SEMPER. 

If  the  parental  authority  is  surrendered  to,  or  usurped 
by  others,  the  Child  is  the  instrument  of  the  Usurper, 
and  the  Honor  and  Respect  of  the  Parent  is  so  far 
gone,  the  family  is  so  far  dissolved,  and  society  is  so 
far  disorganized,  and  the  game  of  equivocation,  de- 
ceit, and  circumvention  is  instituted,  or  open  conflict 
is  the  result,  and  in  the  pernicious  misuse  of  the 
Family  feelings  and  failings,  when  such  a  state  of 
things  becomes  systematic,  the  Usurper,  in  whatever 
form  he  presents  himself,  gains  power  in  the  use  of 
such  instruments,  and  he  reaps  the  benefits  of  dissen- 
sion. The  only  Deliverance  is  in  the  higher  culture 
which  preserves  and  enforces  the  Honor  and  Integrity 
of  the  Household.  .  .  .  The  family  multiplies;  it 
mingles  with  and  melts  into  society.  Here  it  finds 
other  modes  of  culture,  in  sects,  parties,  clubs,  asso- 
ciations, and  other  institutions.  Here,  again,  as  in 
the  family,  the  elements  which  compose  our  natures, 
are  and  ever  have  been  found  to  be  mouldable  in  de- 
grees, as  in  the  family  are  farther  moulded,  and  ap- 
pear in  these  different  forms  which  society  so  presents. 
Tribes  without  families  are  the  lowest  forms  of  life. 
It  is  only  in  the  Honor  and  Integrity  of  the  House- 
hold that  the  Family  and  Society  are  kept  pure  and 
uncontaminate.  As  these  are  degraded,  or  perverted 
by  individual  excesses,  or  systematic  designs  and 
indoctrinations,  the  corruption  of  families,  and  the 
confusions  of  society  appear.  It  is  history  ;  it  is  in- 
dividual experience ;  it  is  the  observation  of  the  Wise. 
The  Deliverance  is  only  from  the  Father  of  All  Life, 
in  the  Sanctification  of  life  in  the  Family  on  Earth. 


THE    PRAYER     AND    THE     LAW.  241 

US — Here,  in  all  goodness  and  in  the  largest  charity 
of  our  respective  individual  natures,  it  is  ever  and 
always  us.  In  thought,  feeling,  and  act,  it  is  man 
breathing  forth  the  fulness  of  his  Spirit  for  the  uni- 
versal man.  Elsewhere  in  human  life  it  is  I,  I,  I — the 
constant  unintermitting  Egoism  of  the  deadly  selfish- 
ness. The  interminable  and  ever-repeated  forms  of 
me  and  mine  are  blotted  from  this  Prayer  of  and  for 
universal  Life. 

PROM — Apart,  separation ;  away  from  trespasses, 
offences,  and  their  defilement.  The  Spirit  stands  for 
the  moment  in  the  integrity  of  its  moral  powers. 
The  child  may  learn  to  walk ;  it  may  reach  the  hill- 
top ;  it  may  scale  the  mountain.  The  Aspiration  is 
from  Defilement,  and  in  moral  habitudes  will  be  ever 
and  always  upwards. 

EVIL ; — This  word  has  a  complex  or  double  mean- 
ing. It  means  injury,  loss,  undue  inconvenience  from 
external  causes ;  and  it  means  the  internal  subjective 
condition  of  our  nature  which  leads  or  prompts  us 
to  wrong,  and  makes  us  the  slaves  of  indulgences 
and  passions.  Both  meanings  are  here  included :  the 
mental  moral  condition  that  would  do  wrong,  as  well 
as  those  injuries  and  disturbances  to  our  persons, 
estates,  and  characters,  which  would  prevent  their 
proper  and  moral  use  in  life.  A  prayer  for  blessings 
implies  our  purpose  in  their  moral  uses. 

FOR — Because ;  it  is  so ;  it  is  the  fact  or  cause 
21 


242  DEUS-SEMPER. 

that  unites  and  binds  all  together  in  the  moral  sys- 
tem of  the  whole. 

THINE — Again  Our  personal  acknowledgment 
of  His  Personality. 

IS — The  ever-beginning,  the  ever-recurring,  and 
never-ending  fact  in  the  successions  of  human  life, 
yet  in  the  eternal  is  of  the  Almighty. 

THE — The  definite  article;  the  very  and  thine 
own. 

KINGDOM, — The  universe  of  all  created  things, 
moving,  living,  and  unfolding  in  the  order  of  his  In- 
telligence and  Power  and  Beneficence. 

AND — And  the  Kingdom  is  conjoined  to  and  sup- 
ported by  the  vigor,  strength  of  the  Living  Forces  of 
its  movements  by 

THE — definite  and  definitive  Power,  which 

POWER, — rules  and  governs  in  actual  potency  in 
all  the  departments  of  this  Physical  and  Moral  king- 
dom, united  and  interlacing  as  they  do  in  a  unitive 
system  of  the  whole. 

AND — to  these  is  conjoined  and  spread  over  all 

THE — actual,  positive,  appreciable 


THE    PRAYER     AND     THE     LAW.  243 

GLORY, — which  is  the  supremacy  of  a  great  fact 
and  law  of  order,  in  the  consummation  of  Wisdom 
and  Love.  The  onward,  ever-rolling  movement  of 
nature  and  life  is,  in  its  grand  system,  a  limitation 
of  action,  and  its  moral  intellective  grandeur  consists 
in  this  very  limitation.  Think  it,  if  you  dare  think 
it,  of  an  almighty  lawlessness  of  Power  ; — and  power 
is  everywhere.  In  its  co-ordinated  energies  it  is  or- 
derly swaying  the  stars  and  the  planets,  and  furnish- 
ing and  moving  forth  the  orders  of  nature,  and  in  its 
excess  of  action  is  tending  to  earthquakes  and  hur- 
ricanes, or  to  pest  or  famine — or,  in  its  human  use, 
slaughtering  millions  in  battle-fields.  Then  turn 
wTith  grateful  heart  and  unfolding  knowledge  to  that 
Wisdom  and  Love  which  are  limitary,  are  co-ordi- 
nate as  powers,  of  all  Power,  and  which  in  God's 
own  time  pours  the  Glory  of  their  Order  over  nature 
and  into  the  unfoldings  of  History — then  strive  as 
best  you  may  for  that  unfoldment  of  your  own  appre- 
ciative Wisdom  and  Love,  which  in  this  Reciproca- 
tion will  make  you  a  Child  of  God,  doing  the  Will 
of  the  Father  on  Earth,  Forgiven  and  Forgiving  of 
Trespasses,  and  so  substituting  Love  for  Law.  When 
these  things  shall  Come,  then  the  Family  on  Earth 
will  keep  holy  the  great  Sabbath  of  their  rest,  and 
the  Kingdom,  and  the  Power,  and  the  Glory  will  be 

FOREVER  AND  'EVER.— Scecula  Sceeulorurn; 
through  all  ages  and  forms  of  existence  and  Being. 

Amen,  Amen. 
Verily,  Verily. 


244  DEUS-SEMPER. 

The  absolute  Verily  that  this  is  Truth.  It  is  the 
solemn  assurance  to  those  who  have  advanced  so  far 
that  they  have  a  consciousness  of  Aspiration,  though 
it  may  not  be  wholly  clear  and  unclouded,  that  there 
is  a  Spirit  in  them  struggling  to  the  Light,  to  the 
Truth  of  a  Higher  Life  and  to  some  higher  Love, 
and  for  which  they  may  and  are  to  Act.  Those  wTho 
must  believe  from  these  dim  intimations  and  presen- 
timents of  this,  their  responsive,  though  not  fully  de- 
ployed moral  nature,  accept  the  assurance  on  Faith 
(Pistis),  as  concurrent  to  and  supplying  (gratifying) 
this  very  want — this  mystical  element — in  their  na- 
tures, thus  growing  up  to  light  and  self-conscious  love. 
While  there  are  others  who,  seeing  physical  causes 
uniting  and  producing  physical  effects,  with  positive 
certainty  of  results ;  and  physical  and  moral  causes 
uniting  and  producing  their  effects  with  like  positive 
certainty  of  results,  as  in  the  inebriate,  the  glutton, 
the  worldling,  the  dissolute,  and  the  profligate  of  every 
class  and  kind  where  the  effects  of  these  combinations 
of  causes  are  charactered  in  absolute  certainty ;  and 
who  further  see  moral  causes  uniting  and  producing 
their  positive  effects  with  like  certainty  of  results  in 
the  contrasts  between  good  men  and  bad,  the  good 
becoming  better  and  the  bad  worse,  and  that  the  Evil 
of  life  is  only  positively  relieved  by  moral  causes,  and 
who  look  into  life  and  see  that  these  are  efficient 
causes,  and  to  them  the  Amen  is  the  self-conscious 
conviction,  not  simply  of  the  Faith  which  sometimes 
stumbles  and  occasionally  falls,  but  of  the  Knowledge 
(Gnosis) — the  Scientific  Belief — that  these  things  are 


THE     PRAYER     AND     THE    LAW.  245 

verily,  verily  so.  It  is  no  longer  to  them  the  Com- 
mand, the  Law,  though  the  Commandments  still  sub- 
sist in  higher  obligation. 

Thou  shalt  Love  the  Lord  thy  God  with  all  thy 
Heart,  and  with  all  thy  Soul,  and  with  all  thy  Mind — 

{dianoia). 

Love  cannot  be  commanded,  except  in  a  discipline 
of  life  which  demonstrates  that  the  Command  is 
given  in  Love,  and  thus  evokes  and  evolves  the  love 
in  the  commanded.  In  the  very  constitution  of  the 
human  life  Love  is  an  element  of  spontaneity  and 
of  unfoldment.  It  is  our  knowledge  of  individual 
life  ;  and  the  child  which  loves  the  household,  in  time 
loves  the  husband  and  the  wife,  and  in  turn  loves 
the  children,  and  loves  (it  is  still  the  same  element 
of  love)  the  prosperity  and  honor  and  respect  of  the 
world  which  may  cluster  around  this  family ;  and  it 
is  only  love  in  a  higher  Intelligence  which  can  take 
them  up  into  the  sanctitude  of  the  eternal  household 
of  Love.  Yet  it  is  the  very  element  out  of  which 
Fear  and  Awe  originate.  "  In  the  Fear  of  the  Lord 
is  the  beginning  of  Wisdom."  We  fear  only  for 
that  which  we  love,  and  a  little  further  on  we  fear 
that  which  we  love,  lest  we  offend.  Fear  and  awe 
in  the  simplest  form  is  the  sense  of  contrast  between 
our  impotency  and  weakness,  and  the  powers  in  na- 
ture or  the  known  powers  in  life  which  can  injure, 
punish,  or  destroy.  Fear  and  Awe,  in  this  mental 
and  moral  unfolding,  where  their  system  is  seen  as 

21* 


246  DEUS-SEMPER. 

disciplinary  and  educative,  may  ripen  into  Reverence 
and  Love.  And  now,  after  the  general  Mind  of  por- 
tions of  the  Races  has  ripened,  mentalized,  been  led 
through  a  long  historical  education  by  preparative 
movements  of  the  Hebrew  and  Japhetic  minds,  as  of 
other  races,  it  is  OUR  FATHER  in  reverence  and 
love — in  reverent  love.  A  Family  without  reverence 
and  love — a  reverent  love  for  Parents — is  a  family 
of  degraded  passions,  selfish  feelings,  venal  purposes, 
and  low  and  vulgar  views  of  their  moral  position, 
duties,  and  destiny — even  for  this  life.  As  are  the 
Reciprocations  between  Parents  and  Children,  so  is 
the  Family.  So  in  the  Family  of  Man  as  the  facts 
and  the  law  of  their  intercourse  is  the  vile  medley  of 
base  and  malignant  passions,  of  mere  selfish  and  mer- 
cenary interests,  and  cunning  Jesuitries  of  circumven- 
tion,— and  w^here  there  is  no  recognition  of  the  Perso- 
nal Father  in  Heaven  to  adjust  the  Trespasses  and  to 
discipline  and  educate  to  the  Charities  of  life, — then 
is  life  but  a  Gaming-house  of  fraud,  duplicity  and  vile 
success,  or  an  Aceldama — a  field  of  blood  in  its  con- 
fusions and  retaliations.  Reverse  the  Picture,  in  the 
law,  "  That  there  is  Peace  on  Earth  and  Good-Will 
to  Man,"  and  it  is  the  Household  and  the  Family  of 
God.  So  it  is  seen  that  it  is  the  continual  direction 
(metanoia)  of  the  Mind — the  powers  of  the  Heart  and 
the  Soul  and  the  Spirit,  in  a  continuous  intendency 
(dianoia)  of  this  Spirit,  up,  and  forever  up,  to  the 
kingdom  of  Power  and  Glory.  The  Commands  of 
the  Decalogue  become  merged  in  the  Love  and  Har- 
monies of  the  catholic,  all-embracing  Prayer — yet  are 


THE     PRAYER     AND     THE     LAW.  247 

they,  the  Command  given  in  Love  and  the  Prayer 
reciprocated  from  Love,  but  One.  It  is  the  Tryst 
of  Conciliation. 

Hear  also,  and  again,  and  ever,  what  the  Giver 
of  Life  saith: 

Thou  shalt  Love  the  Lord  thy  God  with  all  thy 
Heart,  and  with  all  thy  Soul,  and  with  all  thy  Mind. 
This  is  the  First  and  the  Great  Commandment.  And 
the  Second  is  Like  unto  it.  Thou  shalt  Love  thv  Neigh- 
bor as  thyself. 

And  now,  in  the  culture  of  the  ages,  in  the  fuller 
sympathies  of  unfolded  charities,  in  the  moral  utiliza- 
tion of  the  powers  of  nature  for  the  welfare  of  man, 
in  law^s  wisely  and  judiciously  legislated  and  executed 
in  the  conciliations  of  Peace  and  Order,  for  the  Pres- 
ent and  Future,  the  response  well  might  be,  will  be, 
in  the  Final  Conciliation, 

On  these  Two  Commandments  hang  all  Laws  and 
Prophecies. 

Amen  and  Amen. 


248  DEUS-SEMPER. 


CONCLUSION. 


Rufus.  Well,  somehow,  I  am  inclined  to  feel,  fori 
can  hardly  say  I  think,  that  there  must  be  some  ele- 
ment in  nature,  other  than  mere  physical  force  or  its 
modifications,  to  account  for  the  distinctions  of  Sen- 
sibility, Sensitivity,  and  Thought. 

Cerinus.  And  I  am  inclined  to  think  that  there  is 
a  more  intimate  connection  between  Mind,  exhibiting 
these  qualities  of  Sensibility,  Sensitivity  and  Thought 
on  the  one  hand,  and  Matter  on  the  other,  exhibiting 
the  same  qualities  in  different  forms  of  diffraction, 
and  different  modes  of  manifestation  or  embodiment, 
yet  without  the  self-consciousness  which  characterizes 
autopsic  man,  for  otherwise  I  can  get  no  mediation 
between  these  segregated  minds,  between  Mind  and 
Mind  through  Matter,  nor  for  Mind  over  Matter,  but 
I  feel  that  as  I  lower  Mind  into  the  forms  of  Matter, 
somehow,  Mind  is  degraded. 

Glaucus.  So  far,  my  friends,  you  have  passed  the 
guff  You,  Rufus,  by  passing  over  from  one  side ; 
you,  Cerinus,  by  going  over  from  the  other.  Where 
you  met  and  passed,  you  cannot,  perhaps,  say,  any 
more  than  old  friends,  who  are  reconciled  foes,  can 
say  how  they  became  conciliated,  but  in  a  true  recon- 
ciliation, wonder  at  the  cause  of  their  difference.  As 
each  of  you  passed,  again  you  face  in  opposite  direc- 


CONCLUSION.  249 

tions,  and  Truth  being  a  perfect  circle,  you  will  meet, 
but  it  will  be  at  a  point  in  the  circle  in  which  yon 
will  escape  from  the  solitude  of  thought,  in  its  iso- 
lated systems,  to  the  mutualities  of  your  nobler  sym- 
pathies, melting  and  moulding  all  into  the  harmonies 
of  the  diviner  life.  You  will  contribute  to  the  sol- 
ace of  each  other ;  the  one,  in  the  utilization  of  the 
powers  of  nature  and  the  enlargement  of  intellectual 
thought,  and  the  other,  in  the  diffusion  of  moral  sym- 
pathies and  their  higher  combinations  in  intellectual 
modes  of  thought ;  and  both  in  the  reconstruction 
of  the  system  of  society,  in  which  all  shall  be  more 
harmoniously  exercised — actualized. 

The  conflict  of  systems,  as  systems,  is  reducible  to 
these  propositions,  a.  The  Material  Powers  are,  in 
a  sense,  to  be  rnentalized,  that  God  may  be  seen  in  his 
own  omnipresence  to  every  part  and  operation  of  na- 
ture. It  can  be  the  only  law  of  his  Omnipresence. 
b.  The  mental  powers  are  to  be  found  as  essential 
powers— -forces  of  life,  yet  so  that  matter  can  be  sub- 
sumed, as  in  some  manner  under  it,  for  the  uses  of 
the  moral  system  of  Humanity.  The  conflict  has 
been  conducted  from  the  purely  intellectual  stand- 
point, always  terminating  in  some  system  of  Idealism 
— abstract  thought — Rationalism,  on  the  one  side, 
ending  without  Forces  in  the  final  conception  or  af- 
firmation of  God;  and  on  the  other,  with  only  physi- 
cal forces  which  generate  thought,  until  the  materi- 
alist (Carl  Vogt  and  Moleschott)  affirm  "  thought  is 
a  secretion  of  the  brain,  as  urine  is  of  the  kidneys. 
Without  phosphorus  there  is  no  thought."     The  one 


250  DEUS-SEMPER. 

overlooks  the  stabilitation  and  correlations  of  matter, 
in  those  attributes  of  matter  which  mould  and  pre- 
pare it  for  the  uses  of  mind ;  the  other  overlooks  mind 
in  its  higher  correlations  with  the  Primal  Mind,  on 
the  one  side,  which  so  endowed  matter  in  its  attri- 
butes, and  the  derivative  Mind  in  man,  which,  on  this 
side,  self-ultroneously  uses,  misuses,  and  abuses  these 
attributes  of  matter. 

To  give  some  idea  of  these  currents  of  speculation 
as  they  influence  the  present  modes  of  thought,  as  seen 
in  the  Focus  of  Converging  Lights,  and  which  is  but 
a  compend  of  all  speculation,  yet  in  their  exhaustive 
and  exhausted  conclusions:  One  hundred  and  fifty 
years  ago,  Baruch  Spinoza,  a  Jew,  appeared  at  Am- 
sterdam, whither  his  parents  had  fled  from  the  almost 
universal  persecution  of  the  times.  "  In  his  life  there 
was  mirrored  the  unclouded  clearness,  and  exalted 
serenity  of  the  perfected  sage.  Abstemious  in  habits, 
satisfied  with  little,  the  master  of  his  passions,  never 
intemperately  sad  nor  joyous,  gentle  and  benevolent, 
with  a  character  of  singular  excellence  and  purity,  he 
faithfully  illustrated  in  his  life,  the  doctrines  of  his 
philosophy."  Schwegler,  Hist  of  Phil,  185;  Lewes, 
Biograph.  Diet,  456-470.  Novalis  called  him  "  the 
God-intoxicated  man."  He  started  from  the  concep- 
tion, or  rather  affirmation  that  there  was  but  one  sub- 
stance, which  he  called  God — "  only  one  infinite  sub- 
stance, that  excludes  from  itself  all  determination  or 
negation,  and  is  named  God  or  nature,"  and  to  which 
nothing  can  be  ascribed,  except  Thought  and  Ex- 
tension.    This  is  the  En-soph  of  the  Jewish  Cabala, 


CONCLUSION.  251 

the  "unconditioned"  of  Hamilton  and  Mansel,  the 
Homogeneity  of  Spencer,  the  Conservation  of  Force 
of  the  Scientists,  the  Monophysite — the  one  essence 
(although  he  does  not  use  the  term  which  yet  runs 
through  all  the  Papal  theology)  of  Cortes,  in  which 
"  all  things  are  in  God,  in  the  profound  manner  in 
which  effects  are  in  their  causes"  and  which  Weninger 
affirms,  when  he  says  there  are  not  three  persons,  but 
three  "  relations  "  in  God  ;  thus  abandoning  the  old 
creed  of  Athanasius,  and  substituting  for  it  the  indefi- 
nite generality  of  relations — each  seeking  the  primal 
source  of  all  things.  Philosophy  seeks  to  become  defi- 
nite ;  the  theology  of  the  schools  cleaves  to  the  indefi- 
nite and  the  general.  Philosophy  did  not  see  that 
Thought,  in  its  most  hidden  and  recondite  forms,  is 
essentially,  by  its  intrinsic  co-ordination,  modified 
by  Love, — and  that  its  activity  could  only  be  mani- 
fested by  objective  actuation  or  creation.  Theology, 
always  distrusting  Thought,  tended  to  lose  itself  in 
Mysticisms.  In  the  resume  of  the  great  struggle  of 
the  centuries,  it  is  seen  that  all  were  contemplating 
but  different  parts  of  the  great  web  and  woof  of  the 
Forces  of  the  Universe.  Spinoza  was  accursed  un- 
der the  terrible  Anathema  Maranatha  of  the  Jew- 
ish synagogue,  who,  themselves  were  accursed  under 
the  Maranatha  of  the  dominant  hierarchy  of  Europe, 
who  in  turn,  are  under  the  ban  and  protest  of  hu- 
man reason,  in  the  great  fulness  of  its  deployment 
of  Thought  and  Sympathies ;  yet  Germany-  to-day 
honors  Spinoza  as  the  great  thinker  of  the  world.  His 
fault  as  a  thinker,  a  builder  of  system,  w^as  that  he  was 


252  DEUS-SEMPER. 

too  loyical  to  be  true.  He  omitted  the  co-ordinate  ele- 
ments essential  to  the  modification  of  Thought,  and 
their  objective  manifestation  in  the  actuality  of  Crea- 
tion. Religion  was  and  is  based  mainly  on  this  mys- 
tical element  of  Love,  without  which  there  are  no 
natural  or  moral  sympathies  in  nature  and  human 
life,  without  which  there  is  no  self-dedication  to  truth, 
without  which  there  is  no  sanctification  of  life,  bythis 
dedication  of  life  to  Truth  in  God, — yet  in  its  human 
environment  so  subject  to  extreme  exaltations,  so 
subject  to  introversions  and  malversations  in  bigot- 
ries, fanaticisms,  delusions,  or  in  the  direful  concen- 
trations of  casuistical  and  Jesuitical  purposes.  It, 
therefore,  when  it  abandons  the  self-poised  self-con- 
sciousness of  Jesus,  in  that  equation  of  Light,  and 
Love,  and  moral  Action,  which  makes  him  the  lumi- 
nous point  of  nature  and  of  history,  must  work  its  way 
through  persecutions  of  fire  and  blood,  and  confisca- 
tions and  imprisonments,  to  the  clearer  Intellectual 
Thought  which  harmonizes  all  things  in  its  grand 
ernpiry  over  the  domain  of  life. 

The  African  looks  to  his  fetich,  the  children  of 
Japhet  anthropomorphized  or  apotheosized  the  powers 
of  nature,  the  Egyptian  groped  after  Ernph,  Phtha, 
and  JEicton,  and  covered  the  statue  of  Isis  with  a  sym- 
bolic vail,  the  early  Greek  speculated  on  his  princi- 
piurn  or  Arke,  the  Alexandrian  philosophers  sought 
their  huper-kosmion,  the  Jew  his  Ilaen-Soph,  Spinoza 
his  Infinite  Substance,  Hamilton  his  Unconditioned, 
Spencer  his  Homogeneity,  the  Scientist  his  Force, 
Cortes  his  Monophysite,  Weninger  his  "  three  rela- 


CONCLUSION.  253 

tions," — these  representative  minds  of  the  race  but 
typify  or  express  the  common  element  in  man,  which 
must,  in  some  form,  reach  up.  And  only  once  in  all 
the  long  and  eventful  history  of  the  race,  did  there 
appear  a  calm,  serene,  genial,  self-poised  but  earnest 
Self-consciousness,  which,  in  all  its  manifestations, 
avoided  all  myth,  ail  mystery,  all  speculation,  all  dia- 
lectic, all  question  of  science,  all  wealth,  all  power, 
all  distinction,  except  that  which  recognized  him  as 
the  embodiment  of  the  Truth  and  Love  which  he 
proclaimed — and  reached  down  to  man,  as  if  he  wras 
the  Son  of  God,  and  the  Brother  of  Man,  and  that  he 
held  the  key  and  the  torch  to  the  inner  chambers  of 
the  Temple  of  Life.  ...  In  the  outer  world  you  find 
or  seek  your  intellectual  life  in  the  pursuit  of  these 
problems  of  Science,  and  find  its  employment  in  the 
prudential  action  of  life ;  but  you  can  never  get  rid  of 
the  mistical  Love  which  haunts  you  through  all  the 
chambers  of  the  heart  and  brain,  in  those  sympathies 
wrhich  bind  you  in  so  many  forms  to  your  race.  As 
you  turn  in  and  intend  your  powers  to  your  own  puri- 
fication, you  find  that  it  is  only  in  the  proper  exercise 
of  these  sympathies,  in  a  love  of  Purity,  that  you  find 
the  solace  of  this  Love.  Nature  comes  to  you  first, 
but  always  in  the  garb  of  these  sympathies,  in  the 
care,  solicitude,  and  love  of  the  household;  knowl- 
edge, next  in  succession,  and  you  plunge  into  nature 
to  understand  it,  or  use  it  for  your  various  loves  of 
gratification,  and  you  in  some  measure  find  yourself 
in  your  actualities  in  life,  but  you  increase  the  circle 
of  your  sympathies  in  friendships,  domestic  ties,  par- 

22 


254  DEUS-SEMPER. 

ties,  sects,  etc.  As  you  wisely  seek  purification  in 
higher  reaches  of  moral  life,  in  self-dedication  in  the 
love  of  Truth,  you  find  the  Moral  System  for  Hu- 
manity, and  you  find  the  element  of  this  life  in  this 
intrinsic  love.  Material  nature  is  given  to  you  in 
concrete  and  external  forms;  the  omnipresent  love 
can  only  be  given  to  you  in  a  moral  life — a  moral  in- 
tusceptiveness  of  this  Love,  as  in  and  of  the  Primal 
Being.  Find  this,  if  possible,  in  all  these  involutions 
of  mythes  and  mazes  of  speculation,  and  your  love  of 
Science,  but  always  by  finding  it  in  your  own  self- 
consciousness, — and  then  go  into  the  self-conscious- 
ness of  Jesus,  and  see  what  reaches  of  Moral  Life  are 
still  above  you  and  beyond,  and  that  in  the  solidaric 
unity  of  the  race,  in  that  law  and  fact  of  unity  which 
prevails  in  the  moral  life  of  man,  there  are  correla- 
tions for  the  final  harmony  of  all  in  and  under  God. 

'Tis  where  the  Truth  is  One  in  Trine, 

'Tis  where  the  Three  is  each  divine, 

That  Thought,  and  Love,  and  Act  may  join. 

In  the  demonstrations  which  have  been  madef,  it  be- 
comes certain  that  there  are  distinct  planes  of  causes, 
each  having  its  own  peculiar  independency  of  exist- 
ence and  action,  yet  all  with  immediate  or  mediate 
correlations  to  ever}7  other  plane.  The  Primal  Cause 
moved  the  prime  forces  into  atomic  preparations,  dif- 
ferent in  their  kinds  (the  sixty-four  chemic  elements), 
yet  with  manifest  and  necessary  correlations  to  and 
with  each  other.  In  these  facts  they  are  mouldable  to 
and  in  all  the  subsequent  economies  of  the  universal 


CONCLUSION.  255 

system.  They  are  the  very  material  for  the  Morphic 
Power.  Mineralogy,  Metallurgy,  Botany,  the  Nat- 
ural History  of  Animals,  came  in,  in  their  organic 
forms,  in  the  successions, — economically  dependent 
on  these  mouldable  atomic  preparations.  In  all  the 
planes  of  causes,  their  interactions — the  phenomena 
of  the  respective  planes  in  themselves,  depend  on  the 
special  law  and  functionalized  forces  of  each  particu- 
lar plane,  by  which  it  is  so  limited,  segregated,  and 
set  apart  in  its  plane  of  kind  or  species.  The  atoms 
act  on  each  other  by  the  chemic  laws.  Minerals 
form  into  their  definite  crystals  by  the  special  law- 
forces  which  so  mould  them  into  their  respective 
forms.  Vegetables  are  moulded  from  the  atoms  by 
the  autonomic  forces  of  their  germs  or  seeds,  and  so 
perpetuate  their  kinds.  The  animals  herd  together 
in  virtue  of  their  separate  norms  and  facts  of  instinct. 
Man,  in  the  same  law  of  system,  on  his  higher  plane 
of  existence,  finds  his  associative  attractions  and  re- 
pulsions, and  his  broader  field  of  intellectual  vision 
and  moral  activities.  Yet  in  the  very  fact  that  these 
atoms  are  mouldable  in  so  many  forms  in  the  vast 
combinations  of  these  their  intrinsic  correlations, 
varieties  in  all  the  planes  are  not  only  possible,  but 
are  the  provision  from  these  very  causes,  in  the  very 
order  of  the  system  which  superimposes  upon  them 
the  differences  of  the  planes  of  these  existences.  So 
in  human  life  the  like  order  prevails,  and  hence  the 
vast  variety  of  the  human  family.  As  the  planes  are 
separate  and  designate  in  their  respective  forms  of 
forces,  so  in  the  p]ane  of  human  life  there  is  separa- 


256  DEUS-SEMPER. 

tion  and  designation  from  all  the  lower  planes,  and 
by  which  man  is  man.  In  the  plane  of  human  life, 
while  there  is  therefore  provision  in  these  causes  for 
the  varieties  which  prevail,  there  are  also  the  ele- 
ments of  identification  which  lie  at  the  base  of  this 
plane,  and  give  it  its  law  of  unity,  and  its  fact  of  con- 
substantiality,  by  and  through  which  men  specifically 
and  specially  act,  interact,  and  blend  with  each  other 
as  such  human  creatures.  These  are  the  elements 
by  which  each  one  is  in  the  image  and  likeness  of  the 
Creator  of  all,  and  in  virtue  of  which  these  are  posi- 
tive causations  as  between  themselves,  by  which  they 
so  specifically  act  and  interact  with  each  other  as  hu- 
man creatures,  in  their  intellectual  and  moral  mutual- 
ities and  antagonisms,  and  by  which  they  possess  the 
"  sense  of  Aspiration — possibly  of  Inspiration."  These 
are  the  elements  of  their  intellectual  and  moral  asso- 
ciations, and  of  that  aspiration  which  appears  in  the 
early  superstitions  and  all  cultures  of  religion.  The 
identification  runs  through  the  whole  human  family 
from  the  beginning,  through  all  successions  and  all 
diversifications  of  personal  types  and  religious  faiths. 
In  these  elements  of  identification  is,  must  be  found 
that  solidaric  life  which  unites  them  in  one  consub- 
stantial  and  homogeneous  whole,  by  which  they  so 
act,  interact,  and  blend,  just  as  in  the  lower  planes  of 
animate  life  and  nature  there  are  powers,  as  differen- 
tiate forces,  by  which  they  are  as  they  are  in  their 
several  species  and  kinds,  and  by  which  they  act  and 
react  on  each  other.  In  this  higher  life  of  man  these 
higher  elements  of  humanity  act  and  react  in  the 


CONCLUSION.  257 

degradations  and  culture  of  individuals  and  of  races, 
yet  as  modified  by  the  organizations  in  more  imme- 
diate correlations  with  the  atomic  preparations.  It 
is  its  own  system  of  intellectual  and  moral  Cause  and 
Effect.  It  is  a  system  of  intellectual  and  moral  Causa- 
tion, and  the  human  family  in  all  its  integers  are  but 
parts  of  the  system,  and  susceptible  to  the  influences 
of  these  causes  in  this  plane  of  life.  The  solidarity 
is  complete  and  universal,  i$  the  presence  of  that  in- 
tellective power  (light,  logos,  reason,  wisdom),  which 
runs  through  all,  in  connection  with  that  associative 
and  so  reciprocative,  and  that  active,  actuative  ele- 
ment, found  in  the  system  of  all  things,  and  self-con- 
scious in  man.  Those  who  dislike  the  term  solidarity 
must  accept  the  fact  of  Consubstantiality.  Again 
repeat,  that  it  is  a  system  of  intellectual  and  moral 
cause  and  effect,  and  such,  it  is  the  action  of  cause 
and  effect,  yet  in  the  higher  plane  of  their  manifes- 
tation. As  in  the  geologic  eras  there  were  prepara- 
tive assimilations  for  the  later  and  higher  organiza- 
tions, so  in  the  historical  procession  there  were  prepa- 
rations of  intellectual  and  moral  assimilations — from 
the  Genesis  to  Melchisedec,  to  Moses,  to  Jesus ;  from 
India  or  Asia,  in  some  part,  to  Greece  and  Rome, 
and  to  Holland  and  England,  thence  to  America. 
The  consubstantiality  of  the  race,  therefore,  is  an  ele- 
ment subject  to  the  action  and  reaction  of  these  their 
special  and  higher  forms  of  intellectual  and  moral 
forces,  as  it  is  also  through  the  organizations  con- 
nected with  it,  dependent  on  the  causes  in  the  other 
planes.     These  causes,  like  all  other  causes,  must  be 

22* 


258  D^US-SEMPER. 

brought  into  appositions  and  oppositions  to  produce 
their  effects.  The  lower  the  condition  of  any  portion 
of  human  nature,  the  further  is  it  removed  by  this 
want  of  intellectual  and  moral  assimilation  from  the 
higher,  and  from  the  Highest,  which  is  its  ultimate 
objective  point  of  Aspiration.  Observe  that  it  is  a 
fact  and  law  of  causation,  and  that  to  each  one  in 
his  allowed  circle,  it  is  the  fact  and  law  of  his  own 
self-cause,  by  which  he  determinates  his  life  to  deg- 
radation, or  to  aesthetic,  or  to  moral  culture,  and  so 
acts  upon  others.  But  he  is  in  this  wise  subject  to 
the  influences  of  like  causes  around  him.  He  not 
only  acts  on  others,  but  others  act  on  him.  By  the 
very  terms  and  demonstrations  of  Science,  the  forces 
are  universal  and  omnipresent ;  the  forces  are  con- 
nected with  our  self-consciousness  in  its  limitation  of 
personal  identity,  and  are  its  ministers  and  servants ; 
in  the  omnipresence  of  these  forces  they  are  con- 
nected with  the  Supreme  Self-consciousness  in  "  the 
boundless,  uniform  sensorium  of  Deity  "  working  in 
forms,  in  power,  in  order,  in  the  physical  and  moral 
system  in  this  world,  yea  in  the  boundlessness.  This 
higher  moral  cause,  thus  omnipresent,  all-pervading, 
and  reciprocative  in  moral  intelligence,  may  act  on 
all.  It  belongs  to  the  action  and  reaction  of  all  the 
planes  of  causes,  as  modified  by  the  Supreme  Self-con- 
sciousness and  the  human  self-consciousness.  God  is 
in  his  supreme  self-consciousness ;  man  is  in  his  objec- 
tive^ limited  self-consciousness.  The  lower  down  he 
is  in  the  coarse  animalistic  or  human  organizations, 
the  further  he  is  removed  from  that  Supreme  height. 


CONCLUSION.  259 

The  greater  is  the  gulf  of  separation.  The  nearer  a 
self-consciousness  in  human  form  is  to  God — that  is, 
the  higher  and  purer  it  is  in  this  moral  intelligence 
and  activity,  the  more  universal,  pervading,  recipro- 
cative,  and  causative  it  must  be,  and  is  as  a  Norm- 
Source  of  Moral  Power.  This  is  so  of  essential,  in- 
tellectual, and  the  moral  necessity  of  thought — of 
our  thinking ;  and  the  facts  of  life  correspond  to  the 
law  of  the  thought.  All  began  in  God ;  all  must  end 
in  God.  God  is  all  and  in  all.  He  is  the  source  of 
the  threefold  light,  working  in  all  its  organizations; 
he  is  the  source  of  the  trifold  Light  of  Intelligence 
and  Love,  and  in  these,  of  the  Moral  Activities  of  the 
historical  procession  of  Humanity.  In  this  limita- 
tion of  planetary  masses,  in  the  identification  of  indi- 
vidual self-consciousnesses  moving  arid  acting  on  these 
masses,  yet  in  the  omnipresence  of  these  forces  in  all 
space,  God  is  ever-present  to  all  things.  The  law  and 
demonstration  which  make  him  the  Creator,  must 
find  him  the  Preserver  in  the  universal  system,  and  so 
present  to  every  atom,  and  to  every  self-consciousness, 
yet  in  the  order  of  his  system.  God  is  in  his  supreme 
self-consciousness — man  in  his  objective  limitation 
of  self-consciousness.  No  plane  of  causes,  in  and  of 
itself,  rises  above  its  own  plane,  yet  the  plane  of  hu- 
man life  has  been  unfolding  in  the  historical  proces- 
sion in  higher  reaches  of  moral  intelligence  and  diffu- 
sive sympathies,  yet  ever  in  the  presence  of  traceable 
causations,  the  search  for  which,  in  so  many  forms, 
constitutes  the  Philosophy  of  History.  The  causa- 
tions are  traceable ;  their  origins  obscure  or  constantly 


260  DEUS-SEMPER. 

contradictory  of  the  generalizations  of  Science.  Why 
was  Socrates  not  one  of  his  wretched  and  outcast 
judges  ?  Why  was  not  Jesus  a  Barabbas  ?  The  gen- 
eralizations of  Science  fail  here,  for  God  is  in  imme- 
diate correlation  with  humanity,  yet  in  his  double 
system  of  operating  on  the  deific  side,  and  leaving  a 
large  field  of  contingent  action  (philosophic  contin- 
gency) for  man.  As  God  descends  towards  man;  as 
man  in  the  exercise  of  his  own  ultroneous  Self-Cause 
approaches  towards  God,  the  separation  is  concili- 
ated, the  gulf  is  passed,  yet  and  so  in  the  action  of 
intellectual  and  moral  causations — in  God  and  in  man 
— in  virtue  of  the  solidaric  correlations,  by  which 
man  is  in  the  image  and  likeness  of  God.  Jesus,  pre- 
sentative  of  this  highest  Self-consciousness,  stood  in 
the  historical  focus  for  collecting  all  the  parallel  and 
divergent  beams  and  pencils  of  the  Light,  as  it  was 
broken  in  the  diffractions  of  humanity,  and  so  for 
converging  them  for  their  identification  as  from  that 
Source,  and  thus  for  radiaiing  it  in  new  organiza- 
tions in  the  successions  of  history.  It  is  the  Bridge 
across  the  Gulf.  The  line  of  Procession  is  a  long  and 
weary  pilgrimage,  and  it  can  only  be  securely  and 
successfully  travelled  in  the  threefold  Light  of  wis- 
dom, love,  and  activity.  The  chaos  of  history,  like 
the  progression  of  the  geologic  ages  ending  in  autop- 
sic  man,  is  moving  forward  to  the  moral  organization 
of  society.  .  .  .  The  first  pages  of  history  (Moses  and 
Berosus,  ante,  p.  132)  open  up  with  the  declaration 
of  the  identification,  or  immediate  correlation  of  man 
with  God.     This  can  only  be  in  virtue  of  wisdom 


CONCLUSION.  261 

and  love  in  moral  activity  in  man,  and  these  are  now 
seen  as  actual  causations.  God  is,  subjectively,  over 
all — man  is  in  objective  limitations — away  from  God. 
Moral  causations  must  act  upon  this  solidaric  element 
to  bring  man  to  a  higher,  appreciative  knowledge, 
and  life  of  moral  action,  in  which  he  may  be  recog- 
nized, even  by  the  denizens  of  this  earth,  as  a  higher 
and  purer  man,  and  nearer  to  perfection — nearer  to 
God.  The  higher  a  man  is  in  this  moral  nature,  the 
nearer  he  is  to  perfection,  in  the  concessions  of  all 
orders  of  men,  Scientists  and  others.  He  who  can 
transcend  the  ideal  (?)  or  the  real  picture  given  of 
Jesus,  earth  has  no  further  lesson  to  teach  him,  either 
by  the  "  equation  of  forces "  by  the  Scientists,  or 
by  the  asceticism  of  the  Stoics,  of  whatever  school. 
But  until  then,  the  unfolding  perfection  of  his  life 
must  come  from  those  intellectual  and  moral  forces 
which  gave  to  this  form  of  humanity  the  highest 
self-consciousness,  presentative  of  that  Higher,  from 
which  He  and  all  came.  In  thus  reaching  to  God 
in  this  "  brotherhood "  in  Jesus,  we  too  become  the 
Sons  of  God,  in  this  kinship  of  the  higher  nature. 
The  norm-idea  of  image  and  likeness,  from  its  vail  of 
deep  involution  in  the  unanalyzed  declaration  of  Gen- 
esis, and  in  the  early  condition  of  the  human  race, 
is  unfolding  to  the  actualized  reality  in  the  demon- 
strative analysis  of  science  and  the  consummations 
of  history. 

Power  is;  Wisdom  is;  Love  is;  these  in  finite  cor- 
relations are  found  in  the  solidaric  personality  of 
man ; — these  in  absolute  and  co-ordinate  infinity  is 


262  DEUS-SEMPER. 

God.  These  trine  elements  have  been  found  in  man ; 
they  are  found  in  God.  There  must  be  identities  of 
cause  (two  causes  must  co-act  to  produce  any  effect), 
which  produce  or  manifest  them  in  both,  or  there 
must  be  direct  image  and  likeness  in  the  solidaric 
element  of  humanity  to  God — the  Prime  Cause.  The 
same  elements  are  found  in  all  the  planes  of  causes, 
in  various  forms  of  diffractions  and  modifications. 
The  attraction,  repulsion,  and  polarity  of  the  atoms ; 
the  diverse  forms  of  crystals ;  the  forms  and  sexuality 
of  plants ;  the  kinds  and  diversification  of  instinct, 
in  which  there  is  the  blind  intelligence  in  each  in- 
stinct which  directs  it  to  its  object  of  gratification, 
and  the  power  to  accomplish  the  end ;  and  the  self- 
consciousness  of  these  powers  in  man  point  to  the 
one  or  the  other  of  these  conclusions.  Let  us  form 
what  conception  or  ideation  we  may  of  That  which 
ruled  the  prime  forces  into  atomic  preparations ;  here 
are  the  planes,  and  the  diversifications  in  all  the 
planes,  in  all  the  differentiations.  Here  is  the  great 
fact  of  differentiation,  in  forms,  in  quantities,  in 
qualities,  in  substance,  and  in  functions  of  action. 
Man  is  in  like  manner  in  limitation,  in  quantity,  in 
qualities,  in  substance,  and  functions  of  action,  and 
he  is  therefore  not  in  identity  with  the  universal  life 
which  in  these  functionalized  modes  of  existence,  ap- 
pearing ordinately  after  long  successions,  insouls  and 
oversouls  all  things.  Man  is  therefore  but  a  class 
in  these  classes  of  Differentiation.  But  the  trine 
elements  are  found  in  him,  in  representative  image 
and  likeness  in  self-consciousness,  and  so  is  nearer  to 


CONCLUSION.  263 

the  Norm-Powers  which  ruled  the  whole  into  exist- 
ence. There  are  three  methods  of  verification  for 
these  three  hypostases  as  positive  powers  or  forces. 

a.  Synthetically  or  philosophically,  b.  Analytically 
or  scientifically,  c.  Historically. . . .  a.  Synthetically, 
then,  Power  as  omnipotent  is  the  complement  of  all 
force  as  mere  force.  From  the  atom  to  a  system  of 
worlds,  the  various  modes  of  force  are  but  diffractions 
of  power,  whose  synonym  is  Omnipotence.  No  force 
is  gained,  no  force  is  lost.  Power,  simply  as  power, 
does  not  give  or  convey  the  idea  of  knowledge,  of 
sensitivity — of  wisdom.  Therefore,  Omniscience  as 
the  form-giving,  the  correlating,  the  giver  of  correla- 
tions, the  ruler  of  these  forms,  quantities,  qualities, 
and  functions  into  system,  is  the  synonym  of  that 
co-ordinate,  hypostatic,  and  intellective  power  which 
rules  all  things  into  the  system  of  all  things.  As 
omniscient,  it  is  not  simply  the  all-knowing,  but  the 
forecasting  Norm-Power  which  works  in  infinitude, 
in  space,  and  in  the  perpetuity  of  time.  Power  and 
Wisdom  of  themselves,  will  not  give  gratifications 
in  and  for  use;  will  not  give  enjoyments  in  mere  ac- 
tivity, or  in  mere  knowledge.  The  absolute  Love 
alone  can  furnish  a  base  for  all  the  gratifications,  en- 
joyments, and  love  of  truth,  and  love  of  activity  for 
the  pursuit  of  the  ends  of  action,  which  must  always 
find  a  love  at  the  end  of  all  pursuits  of  knowledge 
or  activities,  and  of  both.  .  .  .  Always  in  some  form, 
a  love  is  implicated  for  the  end  or  object  of  pursuit. 

b.  Analytically ;  Power  unexercised,  unactualized,  is 
a  mere  potentiality ;  that  is,  is  power  in  inactivity. 


264  DEUS-SEMPER. 

As  it  goes  into  action,  it  manifests  power, — force.  It 
does  some  act,  or  it  moulds  or  makes  some  thing — 
many  things.  A  self-consciousness,  then  standing  over 
from  it,  begins  to  form  some  knowledge  of  Power  from 
its  effects.  This  is  more  or  less  definite,  as  the  action 
of  the  Power  itself  is  more  or  less  definite.  .  The  first 
conception,  the  induction  is  that  of  Power.  As  the  defi- 
nite acts  of  Power  take  form  in  this  thing  and  in  that, 
as  these  are  definitely  suitable  in  themselves  for  their 
own  ends  of  action,  and  as  they  are  adapted  in  vast 
numbers  and  orders  of  things,  each  to  the  other,  and 
the  whole  to  some  partial  or  more  general  system,  the 
form-giving  and  correlating  power  is  seen  to  be  wise, 
and  with  a  hypostatic  control  over  its  co-ordinate 
powers.  The  Wisdom  as  power  thus  to  rule  and  con- 
trol into  system,  must  be  inducted  as  the  intellective, 
the  normalative  power.  So  Omniscience  is  inducted. 
In  the  succession  of  orders,  existences  appear  with 
sensation,  and  in  this  with  the  sense  of  various  grati- 
fications, and  with  objects  in  nature  suited  to  the 
craving  and  enjoyment  of  these  senses  of  gratifica- 
tion, and  the  use,  the  wherefore,  in  the  multitude  of 
these  uses  of  everything  appears,  and  it  is  ever  found 
in  the  enjoyment,  the  love  of  something.  The  Pri- 
mal Love  for  gratifications  and  enjoyments,  for  ani- 
mal, human,  and  moral  uses,  is  thus  also  inducted, 
and  in  the  sense  of  Aspiration  man  reaches  up  to  the 
Absolute  Love,  even  as  he  finds  higher  reciproca- 
tions among  his  fellow-men  in  higher  and  purer  loves. 
c.  Historically ;  the  Japhetic  race  began  in  its  early 
involution,  in  the  worship  of  the  great  Powers  of 


CONCLUSION.  265 

Nature.  Nature  was  not  deified  into  one  God,  but 
into  many  gods.  All  the  grand  or  great  powers  of 
nature  had  each  its  representative  in  the  Pantheon 
of  this  people.  In  the  long  process  of  their  historical 
deployment,  they  dimly  reached  forth  to  a  Supreme 
Intelligence,  to  rule  the  order  of  the  universe,  and 
to  control  the  spasmodic  and  intermittent  action  of 
their  lesser  gods  of  this  nature.  In  these  processes, 
Venus,  the  goddess  of  Love,  known  by  many  names, 
arose  out  of  the  foam  of  the  sea,  that  prolific  source 
of  multitudinous  life.  The  double  face  and  form  of 
Love,  that  which  leads  to  all  licentiousness  and  prof-* 
ligacy  of  life,  and  that  which  directs  to  honor  and 
worthy  deeds,  and  the  love  of  the  gods,  appears  in  the 
Symposium  of  Plato — one  of  the  richest  productions 
of  the  philosophic  mind.  As  the  conceptions  of  this 
Love  became  more  full  and  definite,  their  systems  of 
Morality  were  improved  and  enlarged.  ...  In  the  He- 
brew race,  Genesis  opened  with  Elohim,  the  Almighty 
Power;  it  trembled  in  the  presence  of  El  Shaddai, 
the  Almighty ;  it  became  mute  with  awe,  and  dared 
not  pronounce  the  name  Jehovah,  Jah ;  it  bowed  in 
submissive  humility  before  Ehje,  Tzebaoth,  and  El- 
jon — all  more  or  less  expressive  of  Power.  In  the 
Bible  history,  Power  is  the  element  of  government, 
and  the  dispenser  of  reward  and  punishment.  Yet 
the  reference  to  his  wisdom  is  distinct  and  impres- 
sive, while  his  love  is  always  special,  circumscribed, 
and  chiefly  inferential.  God  is  here  pre-eminently 
the  Almighty  One — the  God  of  Power.  He  is  the 
hypostatic  power  of  actual  creation  and  of  personal 

23 


266  DEUS-SEMPER. 

government.  The  code  of  Law  i&  hard,  burdensome, 
imperative,  and  bloody — yet  attempering  as  the  con- 
ceptions of  Wisdom  and  Love,  gained  in  fulness  and 
clearness*.  When  the  nationality  of  Israel  perished 
in  the  great  revolution  and  overthrow  of  nations 
which  came  upon  the  world,  a  divine  light  of  intelli- 
gence flashed  up  out  of  its  ruins  to  illume,  and  warm, 
and  cheer  humanity.  The  "word"  which  conveyed 
it  was  simple,  unique,  comprehensive,  all-comprehend- 
ing. It  was  the  Light  of  Humanity, — the  hypostatic 
element  of  that  Wisdom  which  lighted  up  and  showed 
the  pathway  by  which  man  could  ascend  to  God,  by 
rehabilitating  the  earth  in  the  purity  and  peace  of 
Paradisiacal  Love.  It  was  not  a  light  of  Science,  but 
simply  of  moral  life,  without  which  the  earth  is  a 
"  great  field  of  blood,"  and  art,  science,  and  literature 
have  no  intrinsic  moral  value  for  man,  and  no  conse- 
cration for  human  use  in  his  higher  love  of  a  moral 
life.  It  was  so  calm,  so  serene,  so  comprehensive  and 
universal,  that  his  blind  and  dumb  followers  could 
not  comprehend  it.  They  lied,  and  swore,  and  de- 
serted him  in  his  hour  of  extremity, — for  as  yet  the 
Light,  the  Knowledge,  the  Wisdom  had  no  consecra- 
tion in  Love.  It  is  here  that  the  Logos,  the  Word, 
the  Intellective  Power,  as  the  fuller  expression  of 
this  second  hypostatic  essence  in  God,  had  its  mani- 
festation. Jesus  was  presentative  of  this  hypostatic 
power,  in  that  moral  aspect  by  which  man  alone  can 
know  and  reach  up  to  the  Father  of  all.  When 
these  men,  who  had  acted  so  faithlessly,  received  the 
benefaction  of  Love  in  the  Pentecostal  afflatus  (called 


CONCLUSION.  267 

Grace  in  Theology),  the  foundations  of  a  new  order 
of  life  was  laid  in  light  and  love.  The  old  temple 
of  Jerusalem,  builded  of  stone,  and  wholly  unfit  for 
and  incongruous  to  a  universal  system  embracing  hu- 
manity, was  overthrown  by  rude  paganic  power.  The 
newer  temple  is  building  in  the  hearts  of  the  people, 
in  that  universality  of  knowledge  and  love  which 
acknowledges  no  sectarian  limitations  as  of  perma- 
nent value,  no  local  centre  where  arbitrary  power  or 
dogmatic  error  forestalls  and  limits  the  intelligence 
of  the  race,  and  devitalizes  its  love  in  ceremonial 
forms.  Its  foundations  were  laid  in  the  endurance 
and  beneficence  of  Love,  and  in  the  light  {logos)  of 
Heaven.  The  injunction  to  David  was,  in  solemn 
verity,  fulfilled  by  these  faithful  builders.  "  The  word 
of  the  Lord  came  to  me  saying.  Thou  hast  shed  blood 
abundantly,  and  hast  made  great  wars:  thou  shalt 
not  build  a  house  unto  my  name,  because  thou  hast 
shed  much  blood  upon  the  earth  in  my  sight."  The 
solemn  temple  to  Truth  and  Love  in  the  hearts  of 
the  people,  could  not  have  been  builded,  it  cannot  be 
preserved  by  brute  force,  in  any  of  its  many  forms ; 
and  whenever  injured  or  destroyed,  can  only  be  re- 
paired or  reconstructed  in  the  patient  sympathies  of 
a  self-sacrificing  love,  and  in  the  application  of  a  nor- 
mal and  constructive  intelligence.  ...  0  go  your 
way  into  his  gates  with  thanksgiving,  and  into  his 
courts  with  praise.  Enter  into  this  Temple  of  Life 
with  the  key  of  Wisdom  and  the  torch  of  Love,  in 
the  beneficence  of  thy  deeds,  and  thou  shalt  find  the 
All-mighty,  the  All-wise,  and  the  All-loving  God. 


268  DEUS-SEMPER. 

In  the  omnipresence  of  forces  is  the  determinate 
presence  of  the  Omnipresent  Self-consciousness.  In 
the  unity  of  the  universe  is  the  coherence  of  all  its 
parts.  In  this  coherence  of  all  the  parts,  down 
through  forms  and  atoms  or  molecules  to  the  forces 
which  made  all  in  the  infinite  space,  is  the  depend- 
ence of  all  on  that  which  is,  thus,  the  omnipresent  life 
of  the  whole.  Precisely  as  any  parts  are  affected, 
so  far,  the  whole  is  affected.  Man  works  with  the 
Forces  which  so  affect  the  whole,  and  is,  so,  in  the 
Omnipresence.  What  he  thinks,  or  loves,  or  does, 
more  fully,  what  he  thinks  and  loves  and  does  is 
so  present  to  the  Ruler  of  the  whole.  The  subjec- 
tive powers  which  he  exercises,  the  objective  powers 
by  which  he  actuates  and  actualizes  them,  are  but 
causations  in  limitation,  lying  in  the  bosom  of  the 
Infinite  Cause.  Man  gives  back  to  God  what  he  re- 
ceived from  him — but  as  modified  by  his  own  self- 
consciousness,  good  and  evil.  It  cannot  be  otherwise. 
The  law  of  the  whole  movement  is  coherence  and 
dependence,  yet  in  forms  of  limitation,  and  of  man 
in  his  segregated  self-consciousness,  touching  by  this 
very  law  of  unity,  which,  on  the  side  of  his  physical 
nature,  unites  him  to  nature  in  its  bonds  of  cause 
and  effect,  on  the  side  of  self-consciousness  with  the 
omnipresent  Self-consciousness.  So  he  is  within  the 
law  of  its  cognition  and  government,  under  the  sys- 
tem of  order  which  embraces  all.  The  omnipresent 
God  embraces  all,  rules  all,  and  "in  him  we  live 
and  move  and  have  our  being,"  the  Invisible  things 
of  Ilim  being  seen  by  the  visible.     Man  is  the  self- 


CONCLUSION.  269 

conscious  copula  in  the  actual  syllogism  of  nature. 
As  he  turns  to  nature  he  finds  nature ;  as  he  turns 
to  God  he  finds  God  as  the  premise  and  beginning 
of  all  things,  and  he  finds  man  demonstrating  his 
life  and  ever  reaching  out,  in  his  correlate,  recipro- 
cate, and  associative  activities,  to  higher  wisdom 
and  love,  and  so  grasping  at  the  complemental  ful- 
ness of  the  Godhood.  Power  is,  Wisdom  is,  Love 
is ;  these  in  the  limitations  of  finite  self-conscious- 
ness, is  Man; — in  infinite  ubiquity,  is  God;  and  the 
Mystical  Love  is  the  bridge  across  the,  otherwise, 
Impassable  Gulf. 


THE   MEDIATION. 


The  Religion  of  Humanity,  in  its  manifold  forms  of  creeds, 
rituals,  and  divisions,  in  the  present  state  of  Positive  Science 
and  Speculative  Philosophy,  is  directly  between  two  colliding 
and  attritive  elements  of  action,  and  so  acting  that  they  do 
not  materially  injure  each  other,  but  grind  and  disintegrate 
all  which  comes  between  them.  From  the  process,  the  pure 
Bread  of  Life  will  give  nourishment,  and  sustain  the  vitality 
in  the  Heart  of  Humanity.  The  one,  Positive  Science  will 
eliminate  the  Facts  and  Laws  of  Nature,  so  that  all  forms  of 
Religion  must  recognize  and  accept  these  facts  and  laws  ;  the 
other,  Speculative  Philosophy  goes  up,  as  far,  and  as  well  as 
it  may,  into  the  prime  condition  before  creation  (the  beginning 
of  the  concrete),  to  determine  the  Essence,  or  at  least  the  laws 
(the  attributes)  of  the  Essence,  for  the  facts,  and  the  laws  of 
the  subsequent  concrete, — for  the  creation.  As  the  Concrete, 
in  the  facts  and  laws  of  Positive  Science  are  rightly  deter- 
mined (as  in  the  Astronomy  of  Galileo),  and  as  the  Intelligi- 
ble in  God,  the  attributes  of  the  Prime,  is  rightly  determined, 
the  adventitious  and  the  human  in  the  creeds,  differences  and 
hostilities  of  all  forms  of  Eeligion  will  be  cancelled  and  an- 
nulled, and  the  True  Religion  of  Humanity  be  vindicated  in 
the  Conflict  of  the  Ages.  The  End  is  their  Conciliation  :  the 
conciliation  is  the  End.  It  is  ever  and  alway  a  seeking,  and 
so  a  worship  in  a  self-conscious,  or  unconscious  subordina- 
tion to  the  Prime.  If  the  Positivist  shall  look  into  the  moun- 
tain, only  to  see  what  it  contains,  he  may  point  out  the  height 
from  which  others  may  look  into  heaven  ;  if  the  Idealist,  from 
his  "  castle  in  the  air,"  shall  send  forth  some  brilliancy  of 
thought,  he  may  move  the  great  nerve  of  Light  which  pervades 
the  universe,  like  that  which  brings  the  light  from  Herschel's 
nebula  to  the  earth,  yet  demonstrates  that  it  exists  still 
beyond. 

(  270  ) 


IDE ALISM+RE ALISM :  INSUBST ANTI ATIOK 
THE  SCIENCE  OF  E3STOWLEDGE 

AND 

THE   SCIENCE   OP   THE   INJNTEK  LIFE. 


There  are  three  distinct  realms  of  Mental  Con- 
templation: a,  Intuition,  or  Mathematics  in  its  ma- 
thesis  ;  6,  Ideation,  or  Intellectual  Philosophy,  Ra- 
tionalism, Idealism;  e,  Intusception,  or  the  combina- 
tion of  Intellectual,  Moral,  and  Active  Powers,  by 
which  we  seek,  can  only  find  the  Inner  Life  in  all 
things,  and  Know  the  Truth  and  Love  the  Truth 
and  Do  or  Act  the  Truth,  in  fulness  of  the  Life. 

Take  up  the  whole  field  of  actual  quantities  as 
they  may  be  limited  and  partitioned  off  in  the  sub- 
divisions of  geometrical  or  arithmetical  proportions, 
in  the  concrete  or  in  pure  science,  and  at  once  a 
science  is  founded,  which  at  the  base  is  positive,  ab- 
solute, and  certain — 3  and  5  are  8  ;  the  sides  of  a 
square  or  of  an  equilateral  triangle  are  equal,  and  so 
in  the  axioms  and  all  the  details  of  the  Mathesis. 
This  kind  of  Truth  is  given  in  Intuition.  All,  who 
see  it  at  all,  see  it  alike.  They  see  the  elements,  and 
alike  see  the  combinations  and  the  results.  They 
cannot  see  it  otherwise.     They  see  it  as  an  eternal 

(  271  ) 


272  DEUS-SEMPER. 

Insistence.  It  was  so  before  matter  was  made.  They 
see  it  as  always  so  insisting,  whether  they  affirm  or 
deny  the  being  of  God,  or  the  eternity  of  matter,  or 
that  matter  was  made.  It  antedates,  in  contempla- 
tion and  in  our  knowledge  of  the  atomic  concrete, 
all  modes  of  systematic  manifestation  from  God,  and 
all  movements  of  natural  forces  in  such  combinations, 
and  so  all  mathematical  and  proportionate  quantities 
of  matter,  in  suns,  stars,  planets,  comets,  or  other- 
wise. It  is  something  without  subsistence  or  caus- 
ality, in  and  of  itself,  but  is  certain,  absolute  as  true, 
and  of  which  the  mind  can  form  no  conception  or 
contemplation  of  its  genesis  or  beginning,  even  as  a 
mental  product  of  the  Divine  Mind  ;  but  only  that 
when  matter  came  into  its  actual  conditions  for  limi- 
tations and  proportions,  it  then  became  applicable, 
was  applied,  in  its  insistency,  to  this  matter,  thus 
quantitated ;  and  when  the  forces  were  supplied  in 
their  respective  portions,  was  qualitated,  so  far,  and, 
so,  limited  and  proportioned  for  measurement  and 
weight,  and  so  far  for  action  and  reaction.  This  In- 
sistent Truth,  when  seen,  is  seen  absolutely,  posi- 
tively, necessarily,  in  that  necessity  in  which  a 
Knowing  Power  knows  because  of  its  cognitive  na- 
ture,— as  repulsion  is  repulsion  because  it  repels,  as 
attraction  is  attraction  because  it  attracts,  and  so 
because  it  is  the  essence  of  this  Knower  to  know. 
This  knowing  is  properly,  here,  Intuition, — immedi- 
ate beholding,  when  the  circumstances  and  condi- 
tions of  our  beholding  are  in  normal  order. 

Matter  exists  in  quantities.   It  also  exists  in  forms 


SCIENCE    OF    KNOWLEDGE   AND  OF    INNER    LIFE.    273 

other  than  in  geometrical  combinations  for  measure- 
ment and  weight,  and  with  qualities  of  various  kinds, 
and  with  functions  for  various  offices  and  diverse 
economies.  These  have  had  a  beginning  in  time. 
So  Scripture  affirms ;  so  Geology  and  Chemistry  de- 
termine. These  forms,  qualities,  and  functions,  do 
not,  in  any  way,  come  out  of  or  be  derived  from  the 
mathesis.  They  are  not  measured  or  weighed  by  it. 
They  are  not  made  in  disregard  of  it,  but  in  consist- 
ency with  it,  and  w7ith  large  contingencies  of  propor- 
tions and  powrer  of  action  and  reaction  which  cannot 
be  submitted  to  the  mathematical  tests.  They  are 
productions,  by  definite  limitations,  of  adequate  and 
appropriate  forms,  and  by  impressment  of  perpetua- 
tive  autonomies  in  the  germs  of  plants  and  animals, 
which  take  up  the  atomic  particles  and  mould  them 
according  to  these  forms,  kind  after  each  kind. 
There  is  a  ISTorm-Power,  just  now  be  it  wrhat  it  may, 
in  the  universe,  wThich  differentiates  in  the  atoms 
which  gives  the  qualitating  forms  in  these  autono- 
mies, which  give  new  qualities,  forms,  and  functions, 
to  the  prepared  atoms,  as  they  are  appropriated,  re- 
spectively, by  this  plant-germ,  or  that,  this  animal- 
germ,  or  that,  in  germ  and  in  growling  and  actual 
life.  These  are  not  seen  as  positive,  absolute,  and 
necessary,  but  as  conditioned  and  limited,  adaptive 
and  adapted  to  their  respective  planes  and  orders  of 
life  and  action.  The  former  is  insistent,  and,  in  the 
sense  indicated,  independent  of  Being  and  Existence 
as  such.  This  second  kind  of  the  True  is  various, 
varying  and  contingent,  in  the  sense  of  adaptiveness. 


274  DEUS-SEMPER. 

It  might  have  been,  or  it  might  not  have  been,  or 
have  been  otherwise.  In  actual  history  and  experi- 
ment, they  are  undergoing  various  modifications, 
without  loss  of  original  type.  They  came  in  in  their 
orders  in  geology.  They  disappeared.  New  succes- 
sions took  their  place ;  and  the  fact  of  adaptations 
pervade  the  series  and  the  successions.  What  these 
forms  for  figures,  qualities,  functions,  classes,  and 
species  were,  before  their  actual  appearance  in  these 
concrete  forms,  are  inconceivable,  except  as  an  Ideal- 
ism which  preceded  their  existence,  their  beginning 
in  this  actual  time  and  space,  and  which  in  their 
actual  production  provided  for  their  adjustment  in 
their  specific  details  of  forms,  qualities,  functions, 
instincts,  &c,  and  these  in  reference  to  their  classes 
and  species,  and  the  whole  to  the  system  of  the 
whole.  Wholly  different,  in  substantial  fact,  from 
the  forms  of  the  mathesis,  yet  they  appear  in  a  sense 
subordinate  to  it,  for  they  are  to  live  and  grow  and 
move,  and  use  and  be  used  on  the  earth,  in  subordi- 
nation to  its  laws,  but  with  their  own  inherent  and 
appropriate  differences.  This  whole  realm  of  the 
True  is  given  or  comes  to  us  some  other  how  than  by 
this  direct,  positive,  absolute,  necessary  Intuition. 
It  ever  and  always  involves  the  idea  of  Causality,  to 
us,  both  in  the  mental  process  and  in  the  objectiva- 
tion  into  actual  concrete  form.  This  Idealism  is  the 
object  of  our  Ideation.  We  go  above  the  symbols  in 
the  Concrete  to  the  divinely  contingent  idea,  which 
came  into  uobjectivation  "  wTith  the  concrete,  which 
embodied  it.     In  this  Idealism  we  get  the  transcen- 


SCIENCE    OF    KNOWLEDGE  AND  OF    INNER    LIFE.    275 

dental  forms,  qualities,  functions,  &c,  of  the  made, 
the  objectivated  things  and  their  system  in  Nature. 
Objectivation  is  the  Americanized  word  substituted 
by  German  writers  for  the  more  familiar  word,  cre- 
ation. 

Intuition  is  a  pure  Intellectual  act.  Forty-seven 
and  sixteen  are  sixty-three,  as  all  other  propositions, 
processes  and  results  of  the  mathesis  is  a  dry,  intel- - 
lective  proceeding,  yet  they  may  involve  the  history 
of  lives  with  the  vicissitudes  of  national  revolution 
and  individual  sufferings  and  sorrows.  Ideation  is 
an  intellective  act,  but  it  is  more.  The  field  of  In- 
tellectual Contemplation  is  not  exhausted  by  Intui- 
tion. In  Intuition  only  mathematical  forms  and 
proportions  in  weight  and  measure,  and  as  repre- 
sented or  representable  by  their  diagrams  or  by 
numbers,  are  included.  There  is  dependence  in  the 
whole  of  its  processes  on  the  elementary  digits  or 
signs,  in  the  sense  that  they  may  be  added  one  to 
the  other,  or  subtracted  one  from  the  other,  and  the 
certain  result  be  declared  ;  but  there  is  no  dependence 
in  system  in  virtue  of  any  element  of  life,  or  force  or 
efficient  coherence  running  through  and  binding  and 
moving  it  in  system.  It  is  not  in  any  way  a  produc- 
tion of  mind :  it  is  a  simple  beholding,  cognition  by 
mind — the  Knower.  The  actual  forms  of  vegetal 
and  animal  life  could  not  come  from  or  out  of  this 
dead,  lifeless,  causeless,  mathematical  and  abstract 
insistency.  These  are  in  nature  and  life.  They  have 
their  beginnings  and  endings,  and  new  beginnings  in 
newer  successions  in  geology  and  in  history.     They 


276  DEUS-SEMPER. 

had  their  beginning,  their  beginnings,  and  they  are 
in  this  broken  chain,  or  in  an  order  of  succession  in 
which  the  orders  are  separated  by  distinct  differences 
of  kinds  and  in  distinct  characteristics  of  the  succes- 
sions, yet  always  the  evidence  of  preparation  and  the 
presence  of  system  in  and  through  the  whole.  It  is 
at  the  end  of  these  successions  that  the  Ego  in  the 
Selfhood  of  man  appears.  This  Self  knows.  But  he 
also  thinks:  He  knows  that  he  knows.  This  he 
does  not  know,  self-consciously,  until  after  he  thinks. 
His  knowing  that  he  knows,  must  in  some  way  be- 
come objective  to  this,  his  proper  knowing  Self,  so 
as  to  know  that  he  knows.  So  long  as  his  knowing 
is  pure  Intuition  (which  we  may  suppose,  but  which 
in  fact  cannot  be  so,  for  he  must  begin  in  the  object- 
ive concrete  to  get  this  pure  mathesis),  his  knowl- 
edge would  be  only  of  this  empty,  causeless,  mathe- 
matical formulae,  and  so  without  objective  content. 
So  long  as  his  knowing  is  a  pure  Idealism  (which, 
also,  we  may  suppose,  but  which  in  fact  cannot  be 
so,  for  he  must  begin  in  the  formed  and  formal  con- 
crete, in  the  various  forms  of  matter,  its  qualities, 
plant  life  and  animal  life,  with  their  qualities,  in- 
stincts, &c,  to  get  the  pure  Idealism),  it  is  but  a  life- 
less, causeless  abstraction  of  thought,  without  essen- 
tial powers  for  forces,  vitalities  and  actual  correla- 
tions in  system.  But  he  starts  with  and  from  positive 
powers  of  life.  Supposing  that  Logic  applies  to  this 
order  of  thought,  this  idealism  (a  most  fallacious  sup- 
position, as  we  shall  see),  then  what  is  in  the  conclu- 
sion, in  this  manifestation  of  the  actual  in  nature 


SCIENCE    OF    KNOWLEDGE    AND   OF    INNER   LIFE.    277 

and  life,  must  have  been  in  the  Prime,  as  predicate, 
and  the  predicate  must  contain  something  other 
than  the  mere  causeless  mathesis,  and  something 
other  than  pure  abstract  Idealism  for  these  contents 
and  their  correlates  in  nature,  and  which  always  ac- 
company knowing  and  thinking,  and  mould  and 
modify  them,  and  are  moulded  and  modified  by  it. 
On  any  method  of  Positive  Science  which  may  be 
adopted,  the  sum  of  the  forces  in  the  end  is  the  sum 
of  the  forces  in  the  beginning.  But  this  does  not 
exclude  the  modification  of  these  forces,  in  these  suc- 
cessions, by  a  Prime  Knower  as  a  Norm-Power.  So 
long  as  a  knowing  is  a  pure  Idealism,  it  has,  in  this, 
no  ground  of  efficiency.  His  knowing  must  in  some 
way  be  or  become  objective  to  him  to  know  that  he 
knows.  Otherwise  it  is  but  a  subjective  flowing  or 
presence  of  this  abstract  idealism,  without  causal 
efficiency  in  it,  and  there  is  no  objective  subsistency, 
no  unitary  co-ordinate  by  or  from  which  the  knower 
can  turn  back  upon  himself  and  know  that  he  knows. 
It  is  reverie.  It  is  the  nieban,  the  eternal  contem- 
plation of  the  Bhuddist  Theosophy — contemplating 
an  eternal  abstraction  or  nihility  of  Idealism.  In  ab- 
stract Idealism  there  is  no  objective — a  subjectively- 
objective  somewhat  to  know  ;  there  is  no  transit  or 
mediation  to  an  objective  somewhat  of  any  kind, 
either  in  the  Divine  Mind  or  for  actualization  in  na- 
ture and  life.  There  must  be  an  objective  something, 
attribute  or  essence,  in  the  self  or  out  of  the  self  for 
the  knower  to  know,  and  there  must  be  a  subjective 
essence  for  the  ground,  the  esse  of  the  knower.     In 

24 


278  DEUS-SEMPER. 

plainer  language,  the  knower  must  be  a  somewhat 
which  knows;  the  objective  must  be  a  somewhat 
— a  co-ordinate  subjective  hypostasis — to  be  known. 
There  must  be  self-retorsion,  for  self-knowing  is,  in 
some  way,  an  objective  position  over  from  the  self 
for  this  self-knowing.  This  is  not  only  inconceiv- 
able, but  is  contradictory  in  a  homogeneous,  identi- 
cal unity  of  substance,  subsistence,  essence,  esse,  with- 
out attributes — which  are,  in  well-considered  thought, 
only  names  for  positive,  essential  co-ordinations.  It 
is  impossible,  it  is  unthinkable  in  any  law  or  thought 
of  cause  and  effect,  to  go  up  from  the  stand-point  of 
existence,  of  this  phenomenal  to  such  abstract  or 
positive  unit  in  the  esse,  the  Prime.  It  is  not  im- 
possible so  to  go  up  to  a  co-ordinate  unity  in  the 
Prime,  as  we  shall  see.  It  is  impossible  to  start 
from  any  view-point  in  Idealism,  from  a  unit  of 
Identity  in  the  Prime,  and  arrive  at  the  phenomenal 
diversity  in  existence.  (See  Cortes,  Weninger,  Craik, 
Lewis,  &c,  ante.)  Existence  in  diversity  is  given  us 
in  manifoldness,  in  multifariousness.  This  manifold- 
ness  appears,  in  part,  in  the  diversities  in  the  human 
race,  and  in  the  individualization  of  their  integers  ; 
yet  it  is  only  a  plane  of  diversifications,  dependent 
on  one  side,  wTith  all  nature  below  its  plane ;  but  on 
the  other  side  aspiring,  capable  of  aspiration  to 
higher  unfoldment  of  life, — and,  so,  contains  the 
ground  of  self-conscious  aspiration,  precisely  as  in 
the  Knower  there  must  be  the  ground  or  esse  of  the 
knowing.  There  must  be  a  ground  or  esse  of  the 
ontologic  known,  and  God,  the  Prime  Knower,  thus 


SCIENCE    OF    KNOWLEDGE   AND  OF    INNER    LIFE.    279 

knows  himself  in  his  co-ordinate  essential  Love. 
Knowing  is  capable  of  limitation  and  expansion  in 
individual  forms  of  the  knowers.  In  infinite  knowl- 
edge there  is  no  other  conceivable  limitation  than 
that  all  which  is  or  may  be  known  is  known ;  and 
that  which  may  not  be,  cannot  be ;  and  this  knower 
may  know — knows  that  it  cannot  be,  and  that  it 
may  not  be — e.  g.,  9  and  8  are  17,  are  all  known,  and 
it  is  known  that  9  and  8  cannot  be  19.  This  is  of 
the  limitation  of  the  mathesis.  There  is  another 
limitation.  We  know  that  we  know;  we  know 
that  we  love,  and  that  loving  is  not  knowing,  but 
that  it  is  in  and  of  a  knower,  and  that  it  is  a  known. 
Here  is  a  well-defined  negative,  that  love  is  not  knowl- 
edge. Here  is  a  well-defined  positive,  that  knowledge 
is,  and  that  love  is,  and  that  they  co-ordinate  each 
other.  This  love,  in  its  lowest  forms,  appears  in 
some  mere  conscious  gratification ;  in  a  higher  form, 
in  a  use  for  gratification ;  that  in  a  higher,  there  is  an 
intense  serene  of  self-enjoyment  in  knowledge,  in  tlie 
contemplation  of  the  idealist ;  and  that  the  highest 
enjoyment  would  be  the  Ideation  and  the  execution 
of  a  wise  plan  of  knowledge  and  love  for  the  exalta- 
tion, the  redemption  of ,  all  kindred,  with  us,  in  the 
consubstantiality,  the  solidarity  of  our  spirithood. 
But  Love,  of  itself,  cannot  know  knowing.  We 
know  action,  actuation,  our  actuation,  our  self-ob- 
jectivation ;  and  we  know  that  it  is  not  knowing ; 
and  we  know  that  is  not  loving,  however  intimately 
it  blends  and  unites  with  these, — however  blindly 
and  fatuously  it  may  act  without  knowledge, — how- 


280  DEUS-SEMPER. 

ever  fatuously  and  fanatically  it  may  act  under  im- 
pulsions of  zeal,  always  involving  a  love  in  some  form 
with  knowledge,  but  without  competent  knowledge. 
Activity,  the  nude  power  of  objectivation,  of  itself, 
cannot  know.  The  knower  knows ;  the  finite  knower 
may  come  to  know  himself  by  these  subjectively- 
objective  sides  of  his  Selfhood.  He  is  in  full  self- 
consciousness  in  the  fulness  of  this  knowledge.  Cog- 
ito  ergo  sum  ;  think,  what,  of  what,  why,  wherefore  ? 
and  knowledge  and  love  and  actuation  are  evolved 
from  the  fruitful  problem.  Love  and  the  power  of 
actuation  for  its  motive-end,  are  the  mirrors  which 
reflect  back  to  my  knoiv  its  selfhood,  yet  in  their 
unitary  concordance.  Do  not  be  misled  by  the 
metaphor  of  the  mirror,  but  find  in  the  universal  co- 
ordination of  nature  the  unity  of  self-consciousness 
in  knowing,  loving,  and  doing.  In  the  selfhood  of 
man  they  correlate  each  other ;  in  the  Infinite  they 
infinitely  co-ordinate:  "  with  open  face  beholding,  as 
in  a  glass,  the  glory  of  the  Lord."  In  absolute  love 
and  in  an  infinite  power  of  activity,  the  Omniscient 
Knower  may  know — knows  himself.  If  there  are 
other  attributes,  essential  powers,  which  are  not  re- 
ducible to  these  three  and  three-in-one  for  the  all- 
mighty,  all-loving,  all-knowing  God,  then  wisely 
and  categorically  determine  them,  and  from  them 
determine  your  theology  and  your  philosophy,  and, 
in  both  these,  the  Science  of  Knowledge  and  the 
Science  of  the  Inner  Life.  If  there  are  not,  then 
these  give  the  complemental  elements  for  the  primal 
Idealism  of  Theology  and  of  Philosophy,  to  be  legit- 


SCIENCE    OF    KNOWLEDGE    AND  OF    INNER    LIFE.     281 

imated  and  justified  in  their  ultimate  realization  in 
this  objectivated  system  of  the  universe — in  the  final- 
ity of  the  historical  movement  of  the  self-conscious 
man. 

There  is  another  negative,  yet  always  implying 
the  Positive.  There  is  a  negative  which  limits  bodies 
to  their  positive  forms  and  powers  of  action.  This 
is  the  negative  "space"  of  science  and  philosophy 
for  finite  distances  and  limited  activities.  It  is  in 
the  fact  and  the  law  of  Limitation.  There  is  no  such 
negative  space  for  God,  for  power  and  order  pervade 
the  infinitude.  All  things  are  positively  in  this,  in 
their  definite  limitations,  yet  with  their  negative 
side  to  it,  in  their  positive  limitations ;  and  these 
limitations  are  in  the  actual  system  of  an  adaptive, 
adapted  and  legislated  idealism  of  law  for  types, 
successions,  action  and  reactions,  in  correlations  of 
action  for  causes  and  effects.  There  is  the  figure  of 
an  object ;  as  long  as  we  contemplate  that  which  is 
within  the  limits  of  the  figure  we  contemplate  the 
positive,  the  containing  limits,  and,  in  actual  exist- 
ence, the  concrete  form; — when  the  attention  is 
turned  to  the  limit  of  the  form,  and  what  may  or 
may  not  be  without  the  form,  it  is  negative  —  nega- 
tive so  far  to  all  which  is  not  contained  in  the  form, 
but  is  positive  as  to  the  form  and  to  all  contained  in 
the  form,  so  far.  The  negative  side  of  the  form  is 
simply  this  limitation  of  the  form  or  thing.  In  the 
actual  positing  of  the  form  or  figure  and  its  content 
is  the  positive  limitation,  which  is  a  virtual  negative 
of  and  for  that  particular  thing  beyond  its  own  limits 

24* 


282  DEUS-SEMPER. 

of  figure  and  action,  and  within  these  limits  is  the 
endowment  of  its  special  existence.  There  can  be  no 
law  without  limitations.  There  can  be  no  concep- 
tion, no  intelligible  idealism  for  the  Unconditioned 
coming  into  law, — in  any  way  being  the  subject  or 
the  source  of  law.  Not  so,  in  this  co-ordinateness 
of  hypostatic  powers.  As  we  trace  down  these  planes 
of  existence,  thus  appearing  in  their  limitations,  they 
converge  into  the  chemic  plasticities,  common  to  the 
physical  organization  of  the  planes ;  the  chemic  plas- 
ticities converge  into  the  three  positive  forces  of  At- 
traction, Eepulsion,  and  Polarity.  The  next  step  is 
into  the  Prime.  Here  then  is  the  first  step  out  into  the 
Secondary,  the  phenomenal  Existence.  This  first  step 
is  the  preparation  of  atoms,  for  masses  in  planetary 
systems.  As  yet  and  so  far  there  is  no  formal,  modal 
or  systematic  application  of  the  mathesis  in  its  form, 
in  any  form  in  a  concrete  system  of  geometric  move- 
ment,— unless  at  the  first  these  atoms  were  posited 
with  some  regard  to  the  planetary  order  and  de- 
pendence in  system  which  they  were  subsequently 
to  occupy.  The  appearance  of  masses,  in  solidifica- 
tion or  in  nebulous  diffusion,  in  such  order,  is  the 
commencement  of  the  actual,  the  objectivated  con- 
crete system  of  the  mathesis.  Yet  the  atomic  prep- 
arations must  precede  them,  without  the  applied 
mathesis,  in  a  plenum,  or  in  nebulous  disorder,  or  in 
the  very  order  of  their  subsequent  solidification  and 
action.  Superimposed  upon  these  atomic  elements, 
moving  in  their  astronomic  masses,  are  the  morphic 
norms  for  crystals,  for  plants,  for  animals,  men,  and 


SCIENCE    OF    KNOWLEDGE   AND  OF    INNER    LIFE.    283 

all  in  actual  coherence  of  system,  yet  in  these,  their 
independent  limitations  of  individualization,  classes 
and  system  of  the  whole.  The  whole  is  a  unity,  in 
the  sense  indicated,  objectified  into  these  limitations, 
and  thus  there  is  a  designate  power  of  determination 
and  limitation  to  get  the  individualization  and  their 
functions  in  the  limitation  of  and  subordination  to 
the  whole.  Here  is  the  precurrent  power  of  self- 
determination  for  the  Idealism  on  which  the  Con- 
crete is  limited,  quantitated,  qualitated,  and  func- 
tionalized.  This  is  the  Divine  Ideal.  Here  is  the 
JSorm  Power  of  the  Universe.  This  Ideative  Truth, 
thus  objective  to  us,  thus  subjective  in  the  Divine,  is 
objectified  down  into  the  differentiations,  —  the  di- 
versities in  diverse  quantities  and  qualities  of  atoms, 
which  in  turn  are  subjected  to  the  qualitative  func- 
tions of  the  autonomic  germs  which  limit  the  kinds 
to  their  kinds.  In  the  order  of  time  and  in  the  series 
of  organizations  the  processes  are  the  product  of  the 
norm  power  of  Ideas, — the  form-giving,  the  quanti- 
tating,  qualitating,  and  objectifying  manifestations, 
in  limitation,  insulation,  and,  in  the  selfhood  of  man, 
his  individualization  from  the  Prime.  The  form-giv- 
ing Power  appears  in  all  the  successions ;  the  form- 
giving  power  is  an  actual,  an  essential  part  of  the 
selfhood  of  man,  in  his  individualization  and  in  his 
individuality.  It  is  man's  norm-power.  As  he  norm- 
alates  from  himself,  from  himself  he  impresses  nature, 
other  selves  and  the  organic  life  in  his  own  human 
organization.  As  he  does  so,  he  self-monumental- 
izes, normalates  his  own  psychic  powers.     He  insub- 


284  DEUS-SEMPER. 

stantiates  the  very  nature  he  pursues  into  the  very- 
life  of  his  actual  existence.  God  creates  by  and  from 
his  very  norm-power;  man  impresses  physical  nature 
and  moulds  his  own  constitutional  life  around  him 
from  the  similar  self-power  in  himself;  but  he  only 
reaches  up  in  the  spirit  of  his  Aspiration  as  he  ap- 
prehends this  Divine  Idealism?  thus  in  and  from  the 
co-ordinations  of  the  Primal  Being,  and  so  as  the 
Father  of  his  own  Soul  and  Spirit. 

All  the  way  down,  there  is  repulsion,  —  a  pro- 
jectile force  tending  to  go  off  from  the  self-centre 
of  all  things,  yet  always  a  tendency  to  unite  to 
something  other.  This  is  so  in  the  atoms  by  which 
they  tend  to  pass  off,  as  it  were,  from  themselves, 
and  tend  to  unite  with  others,  in  the  combinations 
of  nature  and  life.  It  is  action,  activity  everywhere ; 
and  in  the  whole,  it  is  infinite  activity,  yet  under 
these  limitations  of  insulation  and  individualization, 
and  all  under  the  limitation  of  universal  system. 
The  Idealism  is  therefore  infinite,  and  in  these  facets 
of  insulation  and  individualization  is  special  and 
particular.  The  Science  of  Knowledge  is  the  science 
of  an  Infinite  Idealism;  the 'Science  of  Life  is  the 
science  of  its  particulars  as  objectified  into  concrete 
forms,  physical  forces,  functions  of  vitality,  and  in 
correlate  powers  of  self-conscious  autopsic  man  with 
open  face  beholding  in  this  glass  of  the  universe  the 
glory  of  the  Lord, — yet  he  does  so  from  his  own  like 
powers. 

The  Repulsion  and  the  Attraction,  as  physical 
forces,  neutralize  each  other,  if  equal ;  if  unequal,  the 


SCIENCE    OF    KNOWLEDGE   AND  OF    INNER    LIFE.     285 

greater  is  or  becomes,  in  an  infinite  series,  the  dom- 
inant power.  It  is  therefore  a  necessity  of  thought, 
as  stringent  as  the  knowing  in  the  intuition  of  the 
mathesis,  for  the  order  and  coherence  of  their  action, 
that  these  powers  are  subordinate  to  or  co-ordinate 
with  the  Norm-Power,  the  Powder  which,  from  this 
Idealism,  rules  them,  and  wTith  its  own  intrinsic 
powder  gives  the  phenomenal  quantities,  qualities, 
forms,  and  functions  in  insulated  and  individualized 
existences,  and  all  in  system.  In  the  separateness 
—  not  separatedness  —  of  the  co-ordinations  in  the 
Prime  is  the  foundation  of  the  Subjective  and  the 
Objective.  Their  obliteration,  in  a  homogeneous 
Identity,  is  the  absolute  Identity  of  Subject  and 
Object,  the  Infinite  Substance,  of  Spinoza  ;  the  ne- 
cessitarian idea  that  "  all  things  are  in  God  as  effects 
are  in  causes,"  of  Cortes;  the  pantheisrp.  of  all  specu- 
lative Idealists  ;  the  Identity  of  Force,  of  all  Ma- 
terialists. The  Idealism  is  found  in  the  forms,  planes, 
classes  in  planes,  and  in  the  divinely  contingent  sys- 
tem of  all  things,  in  the  respective  differences  of 
world-systems,  and  in  the  universal  system.  The 
Realism  is  found  in  that  Real  wdiich  preceded  the 
atomic  preparations,  which  prepared  the  atomic 
preparations  in  their  diversities,  the  limitations  in 
masses  of  these  atoms  for  the  diversified  star-sys- 
tems (as  various  as  the  forms  of  the  fknvers  on  earth, 
until  the  heavens  is  called,  with  the  approval  of 
Humboldt,  The  Garden  of  the  Lord),  and  which, 
from  its  intrinsic  Norm-Power,  gave  the  forms  and 
distinctive  vitalities  to  plants  and  animals  and  man, 


286  DEUS-SEMPER. 

and  to  these  germ-powers  of  qualitating  all  below 
them.  In  man  there  is  this  Idealism  and  this  Real- 
ism, and  both  in  his  objectivated  and  insulated  in- 
dividualization. He  represents  the  Norm-Powers 
of  the  Prime,  and  it  is  in  and  by  these  he  can  go  up 
from  his  own  selfhood  to  the  Godhood.  It  is  only 
thus  that  he  can  go.  In  Idealism  it  is  only  knowl- 
edge, a  knowledge  of  infinite  form  as  embracing 
ideal  quantities,  qualities,  &c,  and  their  action,  yet 
to  be,  in  system.  In  Realism  it  is  the  positive  and 
determinate  power  of  limitation,  in  the  endowment 
of  functionalized  forms  and  forces  in  the  actual,  ob- 
jectified concrete  in  these  repulsions  and  attractions 
in  their  diversifications  under  the  norm,  the  rule, 
the  law-power  of  the  Almighty-Worker,  as  a  normal, 
positive  power  working  in  forms  and  system.  In 
this' it  can  be.seen  that  the  knowledge,  the  Idealism 
is  in  the  Prime  as  Knower;  that  the  Attraction  is 
in  each  thing  in  itself  and  for  itself,  and  so  as  to  aid 
by  its  inner  and  outer  attractions  in  making,  and  to 
maintain  the  working  efficiency  of  each  thing  and 
of  the  whole  system ;  and  thus  to  bind  and  limit, 
yet  in  bounds  and  limits  to  give  play  to  the  repul- 
sion, the  projectile,  and  to  the  objectivated  whole — 
as  creative  result.  These  powers  are  seen -as  infinite, 
both  in  the  Idealism  and  in  the  reality  of  powers ; — 
for  they  reach  out  from  our  own  centre  of  actual 
observation  towards  infinitude,  proclaiming  their 
infinity.  They  are  seen  as  absolute,  for  they  accom- 
plish the  work  of  this  infinite  system.  They  are 
6een  as  Omniscient,  for  the  idealism  of  the  system 


SCIENCE    OF    KNOWLEDGE   AND    OF    INNER    LIFE.     287 

extends  with  this  infinitude,  and  the  preparation  of 
the  atoms  conforms  to  all  the  successions  in  time  anil 
space. 

Knowledge  is  simply  knowing.  This  implies  the 
Knower  and  the  Known.  Knowledge  in  the  Knower 
is  dry  intellective  cognition.  There  is  no  use  in  this 
dry  knowledge.  There  is  no  motive  in  objectivat- 
ing,  actualizing,  using  it.  Xone,  either  in  the  Prime 
Knower,  nor  for  the  source  of  use  in  the  instincts  of 
animals,  the  consciousness  of  mere  men  living  and 
acting  in  the  concrete  and  for  the  concrete — the 
worldliness  of  men,  nor  for  the  self  conscious  man 
aspiring  to  union  of  knowledge  with  goodness.  Con- 
sciousness is  knowledge  so  far.  Self-consciousness  is 
self-know7ledge,  only  attainable  by  the  self-conscious- 
ness of  some  objectivity — in  the  self  or  out  of  the 
self.  Try  and  form  a  thought,  a  concept  of  knowl- 
edge without  an  object  of  some  kind,  and  at  once  the 
necessity  of  the  objective  appears,  either  in  a  self- 
co-ordinate  or  in  an  ab  extra  objective  (from  without 
the  self),  w^hich  modifies  the  subjective  knower,  and 
so  is  knowledge,  so  far.  Without  a  content,  an 
essence,  an  esse  in  this  knower,  there  is  no  ground  for 
the  modification  from  the  known  to  the  knower. 
With  an  objective,  ab  extra,  from  without  the  knower, 
there  is  an  eternal  duality  in  separatedness.  In  this 
there  is  no  mediation  from  the  known  to  the  know- 
er,— from  the  knower  to  the  known,  except  it  may 
be  that  of  an  infinite  objectivity — an  infinite  antago- 
nism. In  a  co-ordination  of  Attributes  as  essential 
powers,  there  are  subjectively-objective  Powers  of 


288  DEUS-SEMPER. 

contemplation  and  action.  In  this  objectivity  the 
Self  has  or  may  attain  its  in-for-itself  object  of 
knowledge—  a  motive-knowledge  which  tends  or  may 
tend  to  actualization — to  determinate  objectivation. 
Living  Forces, c.  iv.  This  knowledge  in-for-itself,  if 
an  abstract  Idealism,  is  a  power  without  power.  If 
it  is  a  Norm-Power  simply — that  is,  a  power  which 
may  create  or  fashion  forms  and  figures  (without 
subjective  motive  and  without  objective  end  ,  it  is  a 
dry,  intellective  power,  and  there  is  no  in-for-itself 
motive-knowledge,  and  there  is  no  foundation  for  the 
sensitivity  of  the  animate  orders,  for  the  emotional 
nature,  for  individual  morality,  nor  for  the  law  of 
communities,  or  the  international  law  of  states. 
These  all  depend  on  sensitivity — in  many  forms  of 
love.  Without  this  there  is  no  element  in  the  uni- 
verse from  wThich  these  should  or  could  come  and 
appear  in  the  history  of  man.  There  is  no  source, 
nor  reason  in  dry  cause  and  effect  for  the  sensitivity 
in  the  entire  field  of  animate  nature,  nor  the  self- 
consciousness  of  sensibility,  sensitivity,  and  the  aspi- 
ration of  man,  nor  for  these  as  the  concomitants  of 
the  self-consciously  degrading  man.  Idealism,  if  it 
gives  a  ground  for  the  ideal,  as  such,  can  only  give 
an  emanation  of  such  idealism, — a  dry,  jejune,  and 
mechanical  Rationalism. 

Understand  this  Germanic  expression  of  "in-for- 
itself  knowledge,"  even  at  the  risk  of  giving  it  a 
broader  meaning  and  a  deeper  vitality.  Knowing  is 
subjective,  that  is,  it  is  something  in  the  Knower 
which   carries  with  it   the  power  to  know.     The 


SCIENCE    OF    KNOWLEDGE   AND  OF    INNER    LIFE.     289 

knowledge  must,  in  some  way,  be  objective,  in  some 
sense.  In  a  universal  identity  the  subjective  and 
the  objective  are  both  lost  in  the  universal  sameness. 
In  a  universal  oneness,  sameness,  there  is  nothing  to 
know.  A  universal  Identity  prevailing  everywhere 
in  infinity  has  no  subjective  and  objective  sides,  no 
appositions  nor  oppositions,  no  form-giving  powers  for 
the  self-moulding  in  Pantheism,  nor  for  creative  pro- 
duction or  objectivation  in  nature.  In  a  co-ordina- 
tion of  powers  there  may  be  a  unitary  correspondence 
of  powers,  and  the  Identity  of  Subject  and  Object 
in  their  diverse  unity  will  come  out,  to  the  Contem- 
plative Mind,  in  a  diverse  Subjective  and  Objective 
from  their  unitary  co-ordination,  as  palpably  as  think- 
ing or  knowing,  and  self-consciously  loving  and  self- 
consciously acting  come  out  of  the  self-consciousness 
of  such  contemplating  mind.  In  this  co-ordination 
there  is  the  inner  knowledge  of  subject  and  object 
by  w^hich  the  Supreme  Self  knows,  or  the  finite  self 
may  know  himself.  In  this  Idealism  of  the  Prime 
we  find  the  Omniscience  of  God.  In  the  ground  or 
essence  which  knows  we  have  the  Realism  of  the 
Knower.  In  the  co-ordinate  hypostasis  of  that  Love 
with  wrhich  all  nature  and  life  is  infecundated,  is  that 
ground  or  essence  for  the  reflex  objective  or  the  di- 
rect knowing  in  this  co-ordinate  unity  by  which  the 
self-knowledge  in  the  Prime  is  both  subjective  and 
objective.  Here  is  the  true  in-for-itself  source  of 
knowledge,  and,  in  the  actualization  of  creation,  a 
motive-knowledge  and  essential  powers.  In  this  ac- 
tuality of  creation  is  the  objectivation  as  an  essential 

25 


290  DEUS-SEMPER. 

power  in  the  Prime,  and  is  found  working  in  all  the 
manifestations  of  that  essential  kind  in  the  creation. 
Here  is  a  triplicity  of  co-ordination,  and  it  is  a  unity 
of  co-ordinate  hypostatic  powers. 

An  (this)  in-for-itself  knowledge  in  some  intrinsic 
objective,  yet,  so,  subjective  co-ordinate,  will  bring 
into  clear  apprehension  this  in-for-itself  essence  or 
power,  and  for  the  duality  which  appears  in  all  na- 
ture and  comes  out  in  the  inner  and  deeper  core  of 
the  self-consciousness  in  man ; — not  in  that  duality 
of  which  Paul  speaks  when  he  says,  "  I  am  delighted 
with  the  law  of  God  according  to  the  inward  man, 
but  I  see  another  law  in  my  members,"  but  that  deeper 
duality  which  comes  out  of  the  first  branch  of  his 
remark,  and  which  definitely  gives  a  knowledge  of  the 
law,  and  a  delight  in  (a  love  of)  the  law  according  to 
the  inward  man.  That  this  knowledge,  in  its  accord 
with  this  in-for-itself  co-ordinate  hypostasis,  should 
objectivate  in  actualization  in  creation,  gives  the  ac- 
tivity in  the  divine  self-consciousness  which  is  al- 
ways moving  in  freedom  from  forms,  in  disintegra- 
tions and  dissolutions  of  existences,  yet  always  moves 
on  into  other  forms,  from  the  divine  idealism,  which 
prevail  everywhere  and  in  all  things,  and  were  intro- 
duced and  superimposed  in  the  geologic  successions, 
and  which  appear  in  the  unfoldings  of  history ;  and 
it  gives  that  activity  in  the  human  self-consciousness 
which  is  always  striving  for  its  emancipation  from 
forms  to  higher  forms,  and  so  to  the  comprehension 
of  all  forms  in  the  divine  idealism,  and  which  Free- 
dom appears  in  the  mental  unfoldings  of  history,  ob- 


SCIENCE    OF    KNOWLEDGE   AND   OF    INNER    LIFE.    291 

jectivating,  in  that  history,  the  work  and  the  Aspi- 
ration of  man.  He  only  is  free  whom  the  Truth 
makes  free,  in  these  actualizations  of  these,  his  in- 
trinsic powers  of  his  inner  life.  We  cannot  reach 
the  full  Prime  with  Intellectualism,  idealism  alone. 
We  cannot  reach  it  at  all  without  it.  We  cannot 
reach  it  with  Love  alone — attraction,  in  any  form  of 
conception  or  contemplation,  for  it  is  blind  and  is  not 
complementary  of  the  Prime,  which  in  any  fulness 
of  Idealism  must  give  its  own  subjective  idealism 
and  its  motive-knowledge,  and  which  so  appears  in 
nature  and  in  history.  Neither,  nor  both  of  these 
give  objectivation  from  the  Prime,  and  as  this  power 
appears  in  the  insulations  and  individualizations  of 
nature  and  life.  Eepulsion,  and  as  a  projectile  power, 
is  constant  in  nature  and  life.  It  is  in  the  self-con- 
sciousness of  man,  in  its  tendency  to  overtness,  to 
breaking  loose  from  form  and  from  attraction,  but  is 
always  caught  up  into  higher  form  and  higher  aspi- 
ration in  the  presence  of  his  own  ideation  and  in  the 
omnipresence  of  the  divine  Idealism  in  the  concrete 
system  of  the  universe  and  unfoldings  of  the  moral 
system  which  suffuses  all,  and  is  moving  forward  in 
the  historical  evolution  and  deployment, — when  he 
does  not  sink  into  the  "  slough  of  despond,"  or  into 
the  mire  of  his  lower  gratifications.  In  the  divine 
Self-consciousness  these,  in  co-ordination,  give  the  In- 
tellectual and  Moral  order  of  the  Prime — the  Divine 
Morality.  The  finite  efforts  of  man  in  himself,  of 
men  in  their  domestic,  social,  civil  and  political  cor- 
relations, to  return  to,  to  reach  up,  to  aspire  to  this 


292  DEUS-SEMPER. 

intrinsic  harmony  of  unity  of  their  deepest,  inmost 
nature,  gives  the  human  morality,  in  its  law  and  in 
the  facts  of  nature,  life  and  history.  As  each  aspires 
and  reaches  up,  he  finds  in  the  unfoldings  which 
widen  all  around  him,  that  it  is  but  a  return  to  and 
grasping  of  the  universal  idealism  and  the  concord- 
ance of  his  own  realism  to  the  divine  Reality. 

To  exercise  this  human  intuition,  the  sense  of  Touch 
is  necessary  as  a  preparative  step.  Touch  gives  ex- 
tension and  the  limits  of  extension,  and  in  such  forms, 
to  give  division  of  extension  and  proportion.  In  these 
operations,  it  is  aided  by  the  educated  sight.  It  also 
gives  motions.  "Without  the  sense  of  touch,  edu- 
cating through  concrete  forms,  unfolding  the  finite 
knower,  there  can  be  no  intuition  of  the  mathesis. 
If  there  is  a  Sense  of  Weight  (Hamilton)  as  distinct 
from  Touch  proper,  it  will  give  quantities  of  weight, 
and  like  the  limit  of  extension,  their  proportions. 
Here,  and  in  the  knowledge  of  motion,  is  the  origin 
of  knowledge  of  Forces  as  a  part  of  the  applied  ma- 
thesis, and  of  our  ideation  for  the  movement  powers 
of  all  nature  and  life.  The  Intuition  is  greatly  aided 
by  the  sense  of  Sight  and  Hearing,  in  various  actual 
and  educative  modes  ;  and  without  these,  will  not  be 
developed  or  deployed  beyond  the  very  lowest  condi- 
tion. Living  Forces,  c.  i,  §§  35-36 ;  iii,  29 ;  iv,  v. 
To  give  Ideation,  in  part,  the  sense  of  touch  is  aided 
by  sight,  to  get  form  in  greater  variety,  in  smaller  or 
greater  proportions,  and  at  greater  distances,  and  by 
sign  or  symbolic  language.  Sight,  also,  gives  colors 
and  motions,  and  a  mean  of  observing  the  actions  and 


SCIENCE    OF    KNOWLEDGE  AND  OF    INNER    LIFE.     293 

reactions  in  nature  and  life.  The  taste  gives  cer- 
tain qualities  of  bodies.  So  Smell ;  so  Hearing,  for 
the  instruction  by  sounds,  and  the  cultivation  of 
aesthetic  sympathies,  melting  and  moulding  our  hu- 
manities into  social  union,  or  in  a  Jubilee  of  Peace 
make  a  Nation  feel  the  harmony  of  conciliation,  or 
in  a  grand  and  lofty  Fugue  of  Creation  make  all  sus- 
ceptible natures  feel  that  creation  itself  is  a  solemn 
movement  of  music  on  which  God  "  stamped  an  im- 
age of  himself,  a  sovereign  of  the  world,"  and  by 
which  man  may  "raise  a  mortal  to  the  skies,  or  draw 
an  ans:el  down."  These  senses,  as  also  other  sensi- 
tivities  in  the  body,  consulting  Medical  Science,  give 
or  may  give  correlations  which  subsist  between  them 
and  all  those  objectivities  in  nature  which  minister 
to  them  or  injure  them,  and  which  we  call  qualities 
in  objects,  but  which  are  correspondences  from  the 
underlying  powers,  for  both, — for  the  special  qualities 
in  the  various  organs  which  may  be  affected,  and  for 
the  qualities  in  the  various  medical  and  other  objects 
whiSh  so  specially  affect  special  organs  or  portions 
of  the  system.  The  knowledge  which  they  give  is 
only  that  of  the  immediate  quality  in  the  object 
which  so  affects  the  special  organic  function  which 
was  employed  in  the  observation,  or  was  passively, 
as  it  were,  affected  by  it,  and  thus  evoked  the  atten- 
tion to  it,  as  in  touch,  sight,  taste,  diseases,  &c.  But 
there  is  a  higher  knowledge  requisite.  So  far  life  is 
purely  in  the  concrete.  It  is  simply  a  life  of  sensa- 
tions. The  knowledge  of  the  Passions  in  their  various 
aspects ;  of  the  Emotions,  in  their  various  aspects ; 

25* 


294  Deus-semper. 

of  the  Intellective  Power,  in  its  various  aspects,  fol- 
low, and  man  is,  still,  in  the  region  of  the  under- 
standing. Here  it  is  seen  that  these  passions,  emo- 
tions, yea,  and  the  appetites  of  the  lower  nature  of 
man,  in  their  combinations  with  the  various  aspects 
of  the  intellective  power,  are  all  parts  of  the  moral 
system  of  our  humanity.  They  are  essential  elements 
in  this  system.  They  are  positive  moralities  in 
themselves  and  educating  to  higher  moralities.  Mo- 
rality is  inconceivable  without  them,  in  this,  our 
state  and  system  of  existence.  Judgment  of  like- 
ness and  difference  is  necessary  to  classify  all  the 
facts.  This  implies  memory  of  the  facts  as  they  im- 
pressed the  respective  organisms  and  produced  their 
various  sensations,  or  as  these  grew  or  manifest  out 
of  these  inner  appetites,  passions,  and  emotions.  This 
memory  recalls  the  image  of  the  sensation  (called 
"Imaginate,"  by  Mansel,  Pro.  Loq.,  25,  n.  1).  The 
actual  sensation  is  not  recalled,  but  this  Imaginate 
is  reproduced,  in  which  the  organ  primarily  affected 
is  revibrated,  as  in  sight,  in  cases  of  clear  recall,  the 
image  is  reproduced  on  the  retina.  We  are  now 
leaving  the  concrete  and  dealing  with  Imaginates. 
Then  come  Concepts.  First  to  the  child,  it  was  the 
dog  Buff,  its  own  dear  friend ;  then  there  are  many 
dogs — and  the  general  picture  of  "  dog  in  the  brain," 
stands  for  all  dogs.  This  is  the  Concept.  We  are 
further  away  from  the  concrete.  So  we  get  abstrac- 
tions, general  notions  or  opinions,  or  abstract  intelli- 
gibles.  So  we  ascend  from  the  concrete  to  the  ma- 
thesis  ;  so  from  the  forms,  quantities  and  qualities  of 


SCIENCE    OF    KNOWLEDGE   AND    OF    INNER    LIFE.    295 

nature  and  life  to  the  transcendental.  Many  of  these 
primary  sensations  from  external  nature,  different  in 
themselves,  are  produced  from  one  and  the  same  ob- 
ject ;  as  in  the  bell  we  have  extension,  weight,  hard- 
ness, form,  color,  and  sound ;  as  in  the  metallic  tri- 
angle there  are  the  same,  but  in  a  difference  ;  as  in 
the  soft  petals  of  the  rose  there  are  extension,  less 
proportionate  weight  and  hardness,  more  tracery  of 
form,  more  and  various  colors  and  pleasant  odors.  So 
in  the  inner  constitution  of  his  humanity  he  finds 
these  passions,  emotions,  and  forms  of  intellective 
power,  as  they  arise  up  out  of  his  psychic  organiza- 
tion and  out  of  that  inner  selfhood  of  his  existence. 
The  Knower  learns  all  these.  He  analyzes ;  he  clas- 
sifies ;  he  gets  his  thirty-six  chemic  elements;  and 
in  these  he  uniformly  gets  attraction,  repulsion,  and 
polarity,  and  constantly  gets  designate  form.  It  is 
in  the  identity  of  these  forces  that  he  finds  the  eter- 
nity of  their  Conservation.  It  is  in  these  qualities, 
superinduced  in  their  successions,  as  thus  learned,  he 
finds  their  correlations.  But  in  thus  finding  them 
in  their  correlations  and  tracing  them  back  to  their 
Conservation,  he  finds  that  they  had  a  physical  be- 
ginning in  the  objectivation  of  the  Concrete.  So  he 
stands  at  their  beginning  and  is  present  at  the  work 
of  Creation.  By  Ideation,  that  powrer  by  which  he 
goes  back  of  the  symbols  of  creation  to  their  ideals, 
that'  power  by  which  he  forms  his  own  pictures  in 
the  brain,  and  those  powers  by  which  he  forms,  fash- 
ions, and  gives  them  stabilitation,  permanence,  use, 
and  gains  gratification  in  so  doing,  he  stands  face  to 


296  DEUS-SEMPER. 

face  in  open  face,  before  the  glass  of  the  universe,  and 
he  finds  his  own  intrinsic  powers  reflected  everywhere ; 
and  through  the  whole  he  finds  these  same  intrinsic 
powers  shining  down  through  the  preparations  of 
the  primary  atoms  and  in  the  successions, — as  the 
successive  lenses  of  the  telescope  do  not  magnify  the 
distant  stars,  but  yet  give  no  conjectural  but  posi- 
tive light  and  relative  distances.  There  is  a  knowing 
in  the  operation  which  is  certain,  and  in  all  there  is 
the  exercise  of  a  reasonable  reason.  He  has  passed 
from  the  region  of  the  Understanding,  catching  and 
dealing  with  the  outer  forms  and  correlations  of  all 
things,  in  to  the  inner  life,  moving  all  things.  So, 
ne  stands  at  the  beginning  and  finds  the  Prime, 
giving  forms  for  all  these  successions,  quantitating 
these  forms,  qualitating  the  successions  in  new  forms 
and  qualities,  plants  qualitating  "protoplasms"  from 
the  mineral ;  animals  qualitating  "  protoplasms  "  from 
the  plants ;  rude  plant-life,  from  the  rude  minerals 
of  the  Azoic  Age,  making  preparations  for  rude  ani- 
mal-life ;  in  the  successions  higher  forms  of  plant-life 
make  preparations  for  higher  forms  of  animal-life — 
but  always  the  vegetal  protoplasmic  preparation  pre- 
cedes the  animal.  The  system  is  intellectually,  rea- 
sonably coherent.  It  is  an  intellectual  system,  but 
it  is  crowned  with  a  Moral  System.  But  the  Moral 
System  is  in  itself,  and  in  the  ages  is  becoming  openly 
respondent  to  the  prime  idealism  where  the  All  is 
Wisdom  and  Love  and  Power.  In  the  self-conscious- 
ness of  his  own  intrinsic  Selfhood  he  gains  the  prime 
Idealism  and  the  ground  of  Realism,  in  this  very 


SCIENCE    OF    KNOWLEDGE   AND  OF    INNER    LIFE.     297 

objectivation  from  the  Real.  The  ideative  system  is 
completed  and  complemented  from  this  objectivated 
concrete,  in  the  idea  of  the  Central  Triplicity  thus 
found  in  co-ordinate  unity. 

Accompanying  these  mental  operations,  and  grow- 
ing out  of  them,  in  these  facts  of  individual  develop- 
ment and  self-conscious  deployment  of  the  inner, 
intrinsic  powers  of  the  Selfhood,  are  the  facts  and 
Method  of  Intusceptive  Knowledge, — intusceptively 
knowing  and  living  the  life  so  found  in  this  know- 
ing. The  self  gains  the  knowledge  of  forms  by  con- 
sciously knowing  forms.  He  gains  the  knowledge 
of  producing  forms,  by  self-consciously  observing  his 
.own  power  of  producing  forms  and  modifying  other 
forms.  This  method,  in  its  processes,  gives  him  the 
objectivation  of  forms  and  action  for  motive  ends. 
He  gains  system  by  observing  the  relations  of  time 
and  space,  and,  in  these,  the  correlations  between  all 
objective  sources  and  means  of  knowing,  as  they  ex- 
ist and  manifest  from  these  objects  of  knowledge, 
by  going  from  the  sensations  communicated  into 
the  self  to  the  various  and  manifold  objects,  with 
their  respective  qualities  which  produce  these  sensa- 
tions, and  by  giving  from  his  own  K"orm-Power,  as 
it  acts  for  its  final  motive-end  in  Truth  and  Good- 
ness, the  coherence  to  the  whole.  Life  begins  in 
the  family.  The  mental,  moral  condition  of  the 
surrounding  members,  together  with  their  other 
qualities,  act  upon  the  new-comer, — but  he  must 
have  the  inner  subjective  somewhat,  in  some  form  of 
Consubstantiality,  to  be  so  acted  upon.     The  Love 


298  DEUS-SEMPER. 

reaches  out  through  the  sensuous,  and.  it  reaches  in 
through  the  sensuous.  If  it  stops  here,**  it  has  no 
further  development.  If  it  stops  here  by  limitation 
of  the  knowing  power,  by  physical  limitation  of  or- 
ganism, or  imposed  limitation  of  school  or  creed,  it 
can  have  no  further  deployment.  If  it  is  perverted 
or  misdirected  into  the  purely  sensuous  forms  of  life, 
it  is  limited  in  these  forms.  As  it  is  separated  and 
turned  away  from  the  divine  idealism,  it  remains  in 
the  concrete,  in  the  limitations  of  this  nether  sphere. 
As  it  is  a  cultivation  and  direction  in  pure  Intel- 
lectualism,  there  is  desiccation  and  devitalization, 
or  not  an  unfoldment  of  the  full  life,  and  the  end  is 
a  dry ,  hard  rationalism  and  ritualism.  The  new- . 
comer  is  in  these  complexities.  As  are  the  individ- 
ual, social,  and  historical  conditionings,  so  will,  meas- 
urably, be  the  state,  order,  or  condition  of  these  sur- 
rounding members,  and  as  each  has  self-consciously 
modified  his  condition  ;  and  so  will  be,  in  a  general 
way,  the  state  or  condition  of  the  new-comer.  He 
may  be  expected  to  partake,  more  or  less,  of  his  pa- 
ternity or  his  maternity,  or  of  both,  in  these  con- 
ditionings, for  he  is  in  an  historical  procession,  and 
dependent,  as  the  whole  system  of  life  and  history 
depends  somewhat  on  the  contingencies,  as  causes  in 
physical  nature.  Under  equal  and  ordinary  circum- 
stances, the  qualities  manifested  by  the  ancestral 
and  surrounding  members,  will  act  upon  and  affect 
the  surroundings  of  the  embryo  of  this  coming  and 
growing  man.  lie  soon  learns  to  go  in  to  his  father, 
mother,  brothers,  sisters,  playmates  for  the  affection, 


SCIENCE    OF    KNOWLEDGE   AND  OF    INNER    LIFE.    299 

the  anger,  the  passion,  the  honor,  and  the  intellectual 
and  moral  qualities  exhibited  by  them.  So  far  as  he 
intuscepts  them  and  responds  to  them  in  these  quali- 
ties, he  insubstantiates  their  lives  into  his  life.  He 
unfolds  or  grows  to  their  likeness.  He  intuscepts 
them,  as  he  has  these  powers  for  intusception  in  him- 
self, thus  connected  in  all  which  is  common  to  him- 
self with  them.  The  higher  the  self-consciousness 
of  wisdom,  and  pure  love,  and  pure  conduct  is  which 
is  presented  to  him,  the  more  he  may  intuscept  and 
the  higher  unfolding  of  his  own  life  he  may  attain. 
It  is  his  Mediation  for  a  higher  life.  If  they  have 
qualities  which  he  has  not  (and  which  is  dependent 
somewhat  on  the  contingent  and  gestative  causes 
surrounding  his  humanity),  so  far  he  cannot  intus- 
cept, realize  them,  know  them.  He  may,  in  a  sense, 
apprehend  them ;  he  cannot  comprehend  them  in 
their  other  or  greater  fulness  of  life.  As  he  has 
higher  forms  of  these  qualities  than  are  in  his  im- 
mediate ancestry  and  these  surroundings,  these  pow- 
ers can  or  may  be  further  developed  by  surround- 
ing circumstances,  or  he  may  become  self-conscious 
of  them,  and  deploy  them  into  fuller  manifestation. 
Here  is  the  Self,  retorsively,  from  within,  reacting 
on  all,  moulding  all  things  in  physical  nature,  and 
shaping  his  own  life  into  some  system  of  life.  "  Re- 
newed in  knowledge,"  he  ascends  to  higher  life,  and 
moulds  his  actual  life  accordingly.  He  is  passing 
through  the  concrete.  In  the  family,  in  society,  in 
the  state,  in  the  knowledge  of  nationalities,  and  in 
his  intercourse  in  and  on  these  dependencies  in  their 


300  DEUS-SEMPER. 

cohering  interests  (always  involving  some  love),  lie 
reaches  to  broader  views  and  moral  sympathies  of 
harmony,  or  of  their  antagonisms,  and  in  these  very 
antagonisms  he  gains  the  moral  necessity  of  higher 
moral  unity,  and  these,  keeping  pace  with  an  intel- 
lectual unfoldment,  he  grasps  at  the  full  system  and 
life  for  humanity.  In  this  weary  progress,  the  way 
has  been  gloomed  with  darkness  and  rayed  by  rich 
gleams  of  effulgence,  from  the  various  vicissitudes 
and  educative  influences  of  life.  The  passions  have 
been  brought  into  play  so  as  to  bring  the  self  in  an- 
tagonism to  every  thought  and  feeling  possible  to 
his  condition;  in  like  manner  the  emotional  nature  ; 
and,  on  and  on,  as  he  advances  and  unfolds,  order 
and  system  dawn  still  further  on  his  mind.  He  has 
reached  the  flammantia  mcznia  mundi ;  the  flaming 
bounds  of  time  and  space,  in  the  hard,  concrete  walls 
of  physical  nature,  inclose  him — without  thought, 
Love  or  Power  of  determinate  activity  on  the  other 
side  to  provide  for  his  existence  in  all  its  vast  and 
wonderful  surroundings,  and,  on  this  side,  in  him- 
self, to  reciprocate  to  that  on  the  other?  Nay,  in 
his  progress,  these  have  been  the  very  elements  of 
his  progress,  and  their  unfoldment  the  evidence  of 
the  progress.  "What  lies  beyond  ?  Eternal  matter, 
with  its  coherence  of  physical  forces  as  such,  without 
this  great  system  of  omniscient  Idealism,  or  the  Cre- 
ative God  in  the  infinite  and  absolute  Realism  of  his 
"Wisdom  and  Love,  and  this  power  of  objective  cre- 
ation, presentative  of  these  three  physical  powers,  and 
these  representative  of  his  wisdom,  love,  and  power! 


SCIENCE    OF    KNOWLEDGE   AND   OF    INNER    LIFE.    301. 

He  is  in  the  transcendental.  It  is  a  byword  of  liter- 
ary opprobrium,  used  by  those  who  dare  not,  or  can- 
not, or  will  not  go  up  into  this  region,  but  who  are 
always  more  or  less  in  it,  to  find  the  Wisdom,  Love, 
and  Power  which,  is  moving  through  all  creation. 
Affirm  God  as  the  creator  of  the  worlds,  and  you  are 
in  the  transcendental.  Affirm  attributes  in  him  for 
this  creation  or  his  providence,  from  whatever  source, 
Eevelation  or  Philosophy,  and  you  must  affirm  them 
as  essential  powers,  or  as  ideal  nihilities.  Affirm 
Wisdom  in  God,  and  you  have  only  gone  up  from 
the  wisdom  manifested  in  and  through  this  concrete 
to  this  his  transcendental  Wisdom,  and  this  only, 
and  so  far  as  you  interpret  that  wisdom,  by  and  from 
the  wisdom  wThich  is  in  yourself.  And  so  you  find 
Love  and  Powrer.  Looking  upon  the  formless  chaos 
in  the  beginning,  and  the  successions  of  diversities 
in  order  since,  and  looking  to  your  own  use  of  physi- 
cal nature,  your  ow^n  selection  and  control  of  physi- 
cal cause  and  effect,  by  your  own  daily  forecastings 
of  conduct,  or  your  own  corrections  of  error  and  mis- 
take, but  finding  that  all  nature  is  perfect  in  its  very 
imperfectness,  and  in  this  very  imperfectness  work- 
ing to  higher  results  in  geology  and  history,  you  af- 
firm this  wisdom  as  of  the  essential  nature  of  the 
norm,  power  in  the  Prime,  which  could,  which  has, 
in  this  very  manifoldness,  impressed  it  in  and  on  this 
concrete.  You  affirm,  you  cannot  but  affirm,  that 
there  is  a  ground,  an  essence,  an  esse  in  this  Prime 
which  is  essentially  wise,  and  so  essentially  with  the 
objectivate  powers  of  executing  his  wisdom.     You 

26 


302  DEUS-SEMPER. 

have  found  in  all  nature  an  attractive  element,  in 
all  animate  nature  an  attracting  element  binding 
kind  to  kind,  and  different  kinds,  under  circum- 
stances, to  each  other,  and  in  the  deepest  core  of 
self-consciousness  a  sense  of  love,  of  attachment,  of 
attraction,  which  began  in  infancy  with  your  infan- 
tile knowledge,  and  it  is  now  a  love  of  knowledge 
and  for  the  uses  of  knowledge.  As  limited  to  this 
life,  it  is  only  a  knowledge  and  use  of  knowledge  for 
this  life, — but  this  love,  in  its  widening  sympathies, 
connects  you  with  others,  in  this  use  of  knowledge. 
You  are  already  an  actor  in  virtue  of  love.  You  are 
bound  in  bonds  which  can  be  neither  broken,  cir- 
cumvented, or  set  aside,  but  with  terrible  penalties, 
— on  the  one  side  by  asceticism,  emasculating  you 
of  the  true  moralities  which  educate  and  train  you 
in  the  very  life  of  these  moralities,  and,  on  the  other, 
in  the  unsanctified  use  of  your  animal  gratifications. 
In  the  very  constitution  of  jowy  inner  life  you  are  a 
knower,  a  lover,  and  an  actor,  and,  without  either 
of  these,  you  are  a  fragmentary  creature,  and,  with 
either  of  them,  in  perversion,  a  monster.  You  cannot 
break  or  set  aside  the  system.  It  is  in  and  through 
these  surroundings,  that  the  self  passes  into  the  Inner 
Life.  He  starts  with  knowing ;  in  the  unfoldings  of 
this  love  he  knows  the  Lover  to  be  the  knower;  he 
knows  the  actor  to  be  the  knower  and  the  lover, 
and  he  knows  that,  as  he  unfolds  all  these  powers  in 
conscious  self-activities,  that  he  becomes  more  self- 
conscious  of  these  powers,  and  that  he  has  infibred, 
and,  in  a  direct  efficiency,  insubstantiated  them  in 


SCIENCE    OF    KNOWLEDGE   AND  OF    INNER    LIFE.    303 

his  powers  of  execution  ;  and  he  has  gone  up  through 
all  these  subjective  and  objective  processes  into  the 
transcendental,  and  has  Wisdom,  and  Love,  and 
Power,  in  the  very  Realism  of  the  Prime,  and  these 
objectivated  in  the  phenomenal,  the  actual,  the  con- 
crete, the  created.  He  has  intuscepted  the  Father 
of  all.  In  the  vicissitudes  of  history  and  life,  in  the 
surroundings  which  hedge  us  all  in  and  limit,  yet 
with  powers  of  expansion  and  growth,  we  develop 
to  that  point  at  which,  on  self-conscious  responsibil- 
ity, we  must  deploy  our  lives.  We  must  norm-alate 
the  life, — shape  and  mould  it  in  the  self-conscious- 
ness of  a  Moral  system.  It  is  not  by  sinking  or 
dropping,  but  by  passing  through,  unfolding  from, 
and  perfecting  in  the  moralities  of  this  concrete,  to 
which  we  are  thus  ordinated,  that  we  reach  the 
" Intelligible "  of  Plato,  "The  Science  of  Knowl- 
edge "  of  the  German  Speculative  Philosophy,  and 
the  fuller  and  complemental  system  of  Christian 
Philosophy, — under  the  suggestive  criticisms  of  Sci- 
ence and  Philosophy.  This  has  given  to  most  of 
the  latter  class  of  thinkers,  a  transcendental  ideal- 
ism, under  many  forms  and  names.  Knowing,  as 
the  first  knowledge,  the  prime  idealism,  must  be  in 
and  by  something  which  knows.  The  Prime  Knower 
is  thus  postulated,  even  as  in  physical  nature  cause 
is  postulated,  or,  if  the  Scientist  prefer  the  term,  is 
inducted  from  effect, — as  in  animate  nature,  instinc- 
tive effects  are  inducted  from  instinctive  causes, — 
as  intellectual  and  moral  cause  is  not  inducted,  but  is 
directly  and  immediately  known  in  and  by  our  own  self- 


304  DEUS-SEMPER. 

consciousness,  in  a  knowledge  differently  derived,  but  as 
positive  as  that  of  the  mathesis.  The  product,  the  effect 
of  intellectual  and  moral  cause,  we  know  from  our  own 
self  consciousness  ;  and,  all  such  products  we  ascribe  in 
equal  positiveness  of  knowledge  to  self  consciousness.  It 
is  as  rigid  as  the  Inductive  Science.  The  range  of 
application  of  this  knowledge  is  broad  or  narrow,  as 
the  powers  of  the  individual  giving  forth  the  facts 
are  broad  or  narrow,  and  the  capacity  of  him  who 
knows,  to  gather  this  knowledge  is  broad  or  narrow. 
An  infinite  breadth  of  these  powers,  and  an  absolute 
Conservation  of  them  through  all  time  and  succes- 
sion, require  the  conception  or  affirmation  of  Infinite 
and  Absolute  Powers. — Semper-Deus,  Pros.  Views., 

But  there  are  successions  in  phenomena,  and  the 
knowledge  is  only  a  successional  knowledge,  unless 
the  most  remote  phenomena  in  the  succession,  and 
the  intermediate  phenomena  in  the  succession,  in 
their  detail,  are  known  from  the  Beginning  in  the 
Prime  Knowledge  which  embraced  them  in  its  all- 
knowledge — as  "  the  law  of  all  angles  is  known  in 
the  law  of  any  angle,"  as  put  by  the  German 
thinkers.  This  is  the  mathesis,  the  doctrine  of  ma- 
thematical knowledge  as  absolute  for  all  mathemat- 
ical truth,  and  which,  as  heretofore  shown,  is  eter- 
nally insistent.  But  there  is  succession  in  the  con- 
crete from  the  chaos,  —  from  the  Prime  into  the 
atoms.  This  concrete,  in  manifold  forms  in  the  ge- 
ometry of  the  heavens,  is  subordinated  to  the  in- 
sistent forms  of  this  truth.  So  far  there  is  no  law, 
in  the  sense  of  governing  powers ;  the  mathesis  is 


SCIENCE    OF    KNOWLEDGE   AND  OF    INNER    LIFE.    305 

not  made,  is  not  in  any  form  legislated  for  the  con- 
crete, but  the  concrete  is  adapted,  adjusted,  in  mani- 
fold forms,  to  it,  but  which  in  itself  is  wholty  change* 
less,  wholly  causeless,  and  only  causal  in  the  content 
of  substance  and  forces  supplied  and  adjusted  to  it. 
The  other  has  no  absolute,  necessary  insistence,  and 
is  only  reasonable,  modifiable,  adaptive  in  and  for 
systems  of  economies  dependent  on  a  divine  con- 
tingency, which  ordered  substances,  forms,  quanti- 
ties, qualities,  and  in  their  correlations,  their  causes 
and  effects  for  this  planet  or  that,  this  plant  or  ani- 
mal or  that,  as  the  prepared  germs  for  their  diver- 
sities in  kind  were  superimposed,  and  so  for  other 
planets,  for  this  form  of  star-system  or  that,  this 
form  of  the  variously  formed  nebulae  or  that.  The 
ifoi  contingent  or  alternative  reasoning  in  human 
processes  applies  here.  If  the  sun  had  been  smaller, 
the  dependent  planets  would  have  been  smaller.  If 
there  had  been  two,  or  three  or  four  suns  (and  such 
there  are),  then  subsidiary  arrangements  of  their 
systems  would  follow.  If  this  planet  had  been  other- 
wise formed,  the  successions  would  have  been  differ- 
ent or  modified.  If  a  different  organization  of  the 
race,  their  moralities  would  have  been  different,  so 
far.  Where  there  is  no  incitement  to  kill,  there  is 
no  murder ;  no  concupiscence,  there  is  no  adultery ; 
and  where  these  and  other  passions  and  emotions 
and  appetites  are  not,  there  are  no  human  virtues ; 
and  we  are  assured  there  is  a  state  of  existence  where 
"  there  is  no  marriage  nor  giving  in  marriage." 
There  is  no  logical  necessity  for  the  existence  of  lion, 

26* 


306  DEUS  -SEMPER. 

eat,  mouse,  dog,  or  man,  nor  do  they  come  out  of  the 
mathesis.  Their  existence,  their  forms,  qualities,  and 
natures  depend  on  other  than  logical  deductions  or 
scientific  inductions.  Their  system  can  only  be  le- 
gitimated in  an  idealism  which  finds  them  as  fit, 
proper,  and  reasonable  in  the  very  system  of  the 
Actual;  it  can  only  be  justified  in  some  result 
worthy  the  essential  nature  we  have  found  in  the 
Prime.  And  these  must  be  there  in  their  fulness  ; 
the  pleroma  of  their  infiniteness  and  absoluteness. 
As  we  see  it,  we  grasp  only  the  segment  of  a  great 
circle,  but  thus  can  determine,  with  confiding  cer- 
tainty, the  sweep  of  its  stupendous  arc.  By  Idea- 
tion we  strip  the  concrete  from  the  form,  not  only  in 
its  figure,  but  in  its  secondary  or  successive  qualities 
in  all  the  latter,  and  made  things  which  come  in 
in  their  successions,  and  we  get  back  to  the  Norm- 
Power  and  its  co-ordinate  powers  in  Being,  for  the 
reasonable  and  divine  contingencies  of  creation.  And 
we  get  this  some  other  how  than  by  Logic,  for  they 
are  not  in  logical  succession,  nor  are  the  diversities 
of  planes  nor  orders  of  plant  and  animal  life  in  a 
logical  succession  of  scientific  sequences  of  cause  and 
effect.  But  they  are  in  this  contingently  reasonable 
and  adaptive  succession,  yet  in  such  wise  as  to  de- 
monstrate the  dependence  of  the  whole  and  the 
universality  of  the  system  as  a  divine  idealism,  in 
which  the  parts  are  in  such  concordance  with  each 
other,  and  accord  with  the  system  as  a  moving  and 
unfolding  fulfilment  from  this  divine  prophecy.  We 
are  in  the  presence  of  the  Creative  God,  objectivat- 


SCIENCE    OF    KNOWLEDGE   AND   OF    INNER    LIFE.    307 

ing  from  his  infinite  idealism,  on  the  very  method 
of  the  Speculative  Philosophy,  but  with  broader  and 
complemental  elements  of  contemplation.  We  are 
in  the  presence  of  the  Creative  God,  with  his  pos- 
itive powers  and  moral  purpose  on  the  very  method 
of  Inductive  Science,  when  it  shall  take  the  key  of 
self-consciousness  and  the  light  of  love,  and  pass 
down  through  the  labyrinthine  successions  to  the 
atomic  preparations,  and  induct  into  the  Prime  the 
Essential  Powers  competent  and  necessary  to  pro- 
vide for  all  these  successions,  and  as  they  are  now 
found  in  the  record  of  Science.  In  the  insulations 
and  limitations  of  substance,  forms,  quantities,  qual- 
ities, and  functions,  in  these  successions,  and  in  the 
astronomical  systems  of  the  heavens,  there  is  a  pur- 
pose in  the  limitations  to  get  the  very  and  determi- 
nate limitations,  and  institute  and  preserve  their 
correlative  actions ;  and  they  appear  in  the  objec- 
tivated  forms,  in  these  limitations  of  the  diversely 
functionalized  concrete.  So  limited  in  purpose  and 
so  appearing  in  use,  they  were  not  only  in  the  Prime 
Knowledge  as  Idealism,  but  are  of  the  motive-pur- 
pose— this  in-for-itself  knowledge  of  the  Prime  Being. 
Form  is  only  a  mean  in  limitation  to  an  end ;  forms 
in  limitations,  in  quantities  and  qualities  to  operate 
in  system,  is  a  mean  to  a  motive  end.  The  Prime 
has  been  speculatively  and  inductively  attained. 

As  stated,  there  are  successions  in  the  concrete, 
from  the  Prime.  This  concrete,  in  manifold  forms, 
is  subjected  in  the  square  and  compass  and  scales,  to 
this  mathesis  or  insistent  truth,  and  this  in  manifold 


308  DEUS-SEMPER. 

forms  and  by  the  limitation  of  masses,  so  as  in  every 
star-system  to  make  a  special  system,  with  its  sub- 
ordinate modifications  of  these  forces,  acting  specifi- 
cally on  the  surface  of  each  body  constituting  these 
astronomical  systems.  There  is  no  logic  or  mathesis, 
or  arbitrary  law  or  power,  as  such,  why  three  several 
finite  lines,  in  differing  threes,  should  not  make  dif- 
ferent triangles,  or  why  a  curve  protracted  equally 
distant  from  the  centre  should  not  make  a  circle, 
but  the  selection  of  a  particular  triangle  or  curve  for 
a  particular  purpose  gives,  not  only  a  knowledge  of 
the  triangle  and  the  curve,  but  a  knowledge  of  the 
use, — and  the  use  gives  the  purpose.  The  why,  the 
purpose  of  the  triangle  or  curve  is  determined,  not 
from  the  triangle  or  curve  (or  other  mathematical 
form)  itself,  but  from  the  concomitant  circumstances, 
here  noways  dependent  on  logic  or  mathesis,  and 
when  these  cannot  be  wholly  obtained,  then  from 
the  surrounding  circumstances ;  and  a  mind  of  in- 
sight never  fails  to  determine  that  the  form  was  de- 
terminately  made,  and  frequently  why  it  was  made, — 
for  what  use,  purpose,  motive,  gratification, — love. 
So  in  all  the  forms.  But  more  clearly  and  determi- 
nately  is  this  recognition  made  as  the  functions  of 
use  are  incorporated  in  and  surround  the  made  thing. 
So  the  vast  multiplications  of  these  forms,  other  than 
those  reducible  to  the  mathesis,  sparkle  and  shine 
from  within,  in  these  their  multiplication  of  func- 
tionalized  qualities  and  uses.  The  ideative  forms 
(Living  Forces,  i,  §  24)  for  subsistence  to  fill  and 
answer  the  subsequent  economies  of  system,  figure 


SCIENCE    OF    KNOWLEDGE   AND   OF    INNER    LIFE.    309 

in  limitations  of  quantities,  in  diversifications  of 
qualities,  in  varieties  of  functions,  and  all,  for  di- 
verse causes  and  effects,  in  their  insulations  of  planes, 
classes,  orders,  species,  and  man  in  Ms  individualiza- 
tion, are  in  an  adaptive  knowledge  and  concurrent 
power,  adaptive,  and  in  their  objectivation  adapted, 
on  this  divine  contingency,  to  the  system.  This 
adaptation  is  not  from  a  logical  or  mathematical  se- 
quence, but  is  from  a  preordering  wisdom,  as  reason- 
able and  proper  for  these  contingencies,  but  as  and 
from  the  final  and  absolute  Wisdom  of  the  Prime 
Knower.  Semper-Deus,  c.  vi,  §§1,2, 12 ;  Liv.  Forces, 
c.  iv.  The  Science  of  Knowledge,  and  the  philosophy 
of  the  facts  in  the  elements  found  in  nature  and  in 
the  essential  powers  found  in  the  Prime,  give  purpose. 
Purpose  in  these  contingencies  is  choice ;  choice  is 
gratification ;  and  gratification  is  intrinsic  Love. 

There  is  duality  in  all  gratification, — a  subjective 
and  objective,  precisely  as  in  knowledge,  as  in  the 
Science  of  Knowledge,  the  subjective  knower  must, 
in  some  how,  objectively  know  himself.  In  this  du- 
ality of  gratification  as  found  in  the  objectivated, 
there  is  found  the  interposition  of  strife,  of  differ- 
ence, of  separation,  of  repulsion — of  negation,  by  the 
removal  of  which  the  duality  is  overcome,  but  not 
destroyed, — the  conciliation  is  joined  and  articulated 
in  nature  and  act  specifically  under  and  in  specific 
form  ;  and  in  mind  the  highest  knowledge  of  mind 
is  the  unitary  Actuation  of  a  Wise  Love. 

legation  is  here  seen,  not  as  an  empty,  causeless 
negative,  a  mere  void  and  emptiness  of  anything 


310  DEUS -SEMPER. 

positive,  as  in  a  former  instance,  but  as  a  positive 
cause.  In  Mind,  positive  cause  is,  I  will,  Thou  shalt ; 
negative  cause  is,  I  will  not,  Thou  shalt  not ;  yet  in- 
folding positive  cause  in  this  self-determination  and 
self-restraint,  or  compulsive  restraint  of  action.  It 
is  self-law  and  it  is  self-power.  In  the  object! vated 
it  is  limitation  and  law.  In  practical  morality,  the 
Thou  shalt  is  always  for  a  moral  end ;  the  Thou  shalt 
not  is  for  an  immediate  negative  end,  but  for  an  ul- 
terior moral  end — the  perfection  of  the  individual 
by  the  attainment  of  higher  knowledge  for  a  purer 
end  of  love,  as  a  personal  aspiration.  The  highest 
knowledge  is  of  and  in  the  Prime ;  so  this  inner  end 
of  action,  in  this  in-for-itself  love,  is  the  end  and  law 
of  man's  action.  The  higher  divine  love  precedes 
and  guides  and  commands  in  Wisdom,  and  as  man 
proceeds  in  his  unfoldment  he  finds  the  Love,  the 
ought  which  he  should  follow ;  and  when  he  finds  it 
fully  he  follows  it  in  this  love  in  his  essential  life. 
There  are  no  human  moralities  without  life,  and 
these  are  all  bound  up  in  some  form  of  knowledge 
and  love  and  action.  There  are  no  human  virtues 
without  the  negative  antagonisms  for  their  mani- 
festation, and  their  growth  and  culture.  These  are 
not  without  the  centrality  of  the  individual  self-con- 
sciousness. There  are  moralities  of  love  in  marriage, 
in  property,  in  reputation,  therefore  thou  shalt  nei- 
ther murder,  covet  nor  steal,  nor  bear  false  witness; 
for  I,  the  Divine  Love,  in  the  council  of  my  Wisdom, 
have  instituted  these  things,  and  all  these  in  their 
consequences  and  due  observances,  lead,  from  and 


SCIENCE    OF    KNOWLEDGE   AND  OF    INNER    LIFE.    311 

through  these  complexities  of  the  concrete,  to  the 
Wisdom  and  Love  which  formed  all  things.  Nega- 
tion is  a  positive  element  in  nature,  life,  and  in  God. 
In  him  it  is  self-determinateness  in  the  co-ordination 
of  these  powers.  Living  Forces,  c.  iv.  It  is  a  limit 
between  God,  nature,  and  man.  It  is  the  limit  of 
self-law,  as  it  is  thus  the  limit  of  the  objective  act, 
in  fact,  in  the  factum.  It  is  the  final  act  of  the  deific 
objectivation — creation.  There  is  a  law-force  in  lim- 
itation ;  there  is  a  law-force  in  action ;  and  these  are 
necessarily  subjective  and  objective,  and  find  their 
link  of  regulative  action  in  the  norm-power  of  the 
self,  and  their  link  of  co-ordination  in  the  Norm- 
Power  of  the  Universe.  As  the  Science  of  Knowl- 
edge is  taken  up  into  the  Absolute  by  the  German 
Speculatists  and  their  followers  in  America,  and  by 
the  use  of  abstract  mathematics,  a  narrow  and  in- 
sufficient transcendental  Idealism  is  founded,  it  must 
still  be  found  as  a  knowing  in  or  with  God.  So 
when,  in  like  manner,  the  Ideative  Truth  is  taken 
from  the  concrete  orders,  the  concrete  falls  back  into 
this  primitive  chaos,  determined  alike  by  Scripture, 
Science,  and  all  human  traditions,  and  thence  into 
the  atoms  as  resultants  of  forces,  as  determined  by 
chemistry  and  reason, — and  thence  into  the  uncon- 
ditioned, actually,  of  or  for  existence; — and  then, 
from  thence  again,  to  return  back  into  the  succes- 
sions of  existence,  the  Science  of  Knowledge  by  the 
Ideative  process  must  find  this  other  than  logical  or 
mathematical  knowledge,  which  has  its  necessary 
eternity  of  insistence,  while  this  other  was  only  a 


312  DEUS-SEMPER. 

rational,  reasonable  prevision  for  the  order  of  things 
which  was  to  come — which  did  come ;  but  in  the 
complemental  Intusception  of  all  these  powers  in 
and  by  his  own  self-consciousness,  he  finds  these 
positive  powers  in*  their  unitary  separateness,  and  as 
something  other  than  pure  Idealism.  Whatever 
faults  men  may  find  with  some  of  the  detail !  the 
system  is  there,  in  its  superposition  of  orders  and  in 
correlation  throughout.  The  divine  ideal  is  co-ordi- 
nated with  positive  power  to  objectify  these  orders 
in  the  concrete,  and  in  the  diverse  limitations,  and 
in  the  system  of  these  limitations  He  has  placed  an 
individualized  Self-consciousness,  which  can  break 
and  limit  and  change  and  alter,  but  not  destroy  his 
manifold  chains  of  causes  and  effects,  with  which 
God  has  surrounded  and  hedged  in  all  things ;  and 
man  can  do  these  things  on  the  direction  of  his  own 
understanding  or  reason,  and  for  the  gratification 
of  his  own  love  of  various  kinds,  but  through  these 
aspire  to  higher  Wisdom  and  Love,  and  a  broader 
field  of  activity.  Again  the  duality  appears  in  its 
subjective  motive  in  God,  and  in  its  objectified  form 
in  man.  It  is  love.  As  love  in  this  objective  posi- 
tion in  man,  in  its  denudation,  depuration,  exaltation 
from  and  above  the  concrete  environments  of  the 
animalistic  and  human  organisms  with  which  it  is 
surrounded  and  implicated,  and  so  attains  its  full 
and  perfect  self-consciousness,  it  is  in  harmony,  con- 
ciliation of  its  own  intrinsic  love  with  this  motive 
essence,  in-for-itself  purpose  of  the  Pryiie.  It  is  Re- 
ciprocation— in  the  certainty  of  the  attributes  of  these 


SCIENCE    OF    KNOWLEDGE   AND   OF    INNER    LIFE.    313 

Moral  Forces.  Love  cancels  the  Negation.  In  self- 
conscious  creatures,  as  man  and  woman,  or  men,  in 
wise  combinations  of  goodness,  unite  to  objectify 
their  love  in  deed,  in  activities  from  love,  the  Con- 
ciliations of  a  Moral  Order  is  superinduced  upon  and 
insubstantiated  into  their  individual  lives,  and  gives 
volume  of  these  higher  powers  to  the  great  current 
of  the  historical  successions  of  the  race.  The  nega- 
tive power,  Thou  shalt  not,  is  co-ordinated  to  the 
positive  power  Thou  shalt,  and  Love  and  Wisdom 
shall  rule  the  repulsive  projectility  of  the  human 
nature  into  harmonious  and  consentaneous  action. 
This  is  the  Prime  in  the  Beginning ;  it  is  the  Final- 
ity iri  the  end.  Omega — Alpha,  "  which  was,  which 
is,  and  which  was  to  Be."  The  Trine  Co-ordinations 
— hypostatic  powers — are  thus  all  found,  in  the  rigid 
method  of  the  Transcendental  Idealism,  only  that 
the  apex  of  the  whole  moving  series  is  a  positive 
transcendental  Realism ;  they  are  found  in  the  rigid 
method  of  Inductive  Science,  only  that  the  apex  of 
the  whole  moving  series,  from  beyond  the  atomic 
preparations,  are  Inductive  Powers,  other  than  nude 
physical  forces,  as  they  induct  them  from  the  battery, 
the  crucible,  and  the  spectroscope.  We  are  in  the 
presence  of  the  Prime  in  the  self-consciousness  of 
that  wisdom  and  love  and  power  which  we  find  in 
our  own  essential  powers,  and  trace  in  all  the  opera- 
tions of  nature  and  life,  and  we  find  that  Prime, 
wThose  ontologic  subsistence  is  the  God  of  Wisdom, 
of  Love  and  Power  —  and  in  these  is  the  God  of 
Creation.     As  He  so  worked  and  impressed  these  in 

27 


314  DEUS-SEMPER. 

and  on  nature  and  life,  and  insubstantiated  the  uni- 
verse, so  must  man  work  to  gain,  unfold  and  insub- 
stantiate  the  powers  of  his  own  selfhood  on  his  soul, 
and  so  into  life,  and  unfold  from  himself  the  image 
and  likeness  from  his  Father.  By  intuscepting  Him 
in  the  fulness  of  this  solemn  and  sublime  simplicity 
of  this  infinite  and  absolute  co-ordination  of  Powers, 
the  like  may  grow  to  fuller  likeness.  Again  we  have 
reached  the  Metanoia — the  intendment  of  the  Self, 
in  the  self-consciousness  of  these  self-powers  to  the 
higher  and  purer  life  with  God ; — and  again  we  have 
reached  the  Dianoia — Thou  shalt  love  the  Lord  thy 
God,  with  all  thy  heart,  and  all  thy  soul,  and  all  thy 
Mind — dianoia,  for  it  is  the  Mind,  in  this  its  normal 
manifestation  and  aspiration  in  knowledge  and  love 
and  deeds  in  action,  which  unfolds  the  life,  and  so 
insubstantiates  the  moral  order  in  humanity.  As 
the  Archetypal  Mind  creates,  so  this  selfhood  moulds 
and  forms  and  insubstantiates  the  New  Life  in  the 
Heart  and  in  the  Soul,  and  so  Heart,  Soul,  and  Mind, 
in  Conciliation  will  be  the  Conciliation. 


Insubstantiation. 

The  philosophy  of  Body,  Soul,  and  Spirit,  does  not 
end  here.  In  the  physical  beginning  was  the  atomic 
chaos.  Chaos  existed,  yet  containing  in  it  the  very 
and  just  preparations  and  elements  of  order.  This 
physical  order  came  in  in  successions  as  the  assimi- 
lations of  the  atomic  preparations  were  perfected  in 


INSUBSTANTIATION.  315 

the  eras,  for  the  more  perfect  successions  which  su- 
pervened, were  superimposed  in  their  orders.  The 
lowest  forms  of  plant-life  prepared  the  "  protoplasms," 
the  assimilations  of  the  lowest  forms  of  animal  life. 
Higher  forms  of  plant-life  came,  and  higher  forms  of 
animal  life  accompanied  and  followed  them.  There 
were  beginnings  and  destructions  of  species  in  both, 
in  these  successions.  The  new  forms  of  plant-life 
and  animal  life,  when  they  appeared  in  these  succes- 
sions, appeared  in  their  full,  rounded,  completeness, 
of  the  type  which  they  maintained  during  the  whole 
of  such  geologic  period.  There  is  a  law  and  fact  of 
physical  conservation  of  type,  and  a  fact  of  designate 
and  determinate  exposition  in  these  new  beginnings, 
as  in  the  differences  of  orders,  classes,  and  species,  in 
their  unconnected  families,  and  in  these  unarticulated 
periods  of  such  orders.  The  assimilations  kept  on- 
ward in  these  new  powers  of  assimilation  thus  intro- 
duced, yet  maintaining  the  primal  law  that  the  veg- 
etal powers  precede  the  animal.  These  assimilations 
kept  on  for  the  preparation  of  man.  And  so  subsid- 
iary were  these  preparations  for  the  human  organi- 
zation, and  so  universal  are  the  correlations  between 
these  preparatives  and  this  human  organization,  that 
it  may  be  affirmed,  as  a  general  truth,  that  they  all 
have  their  correspondences  in  the  human  system,  as 
we  shall  see.  The  history  of  man  presents  its  cor- 
responding facts  and  law.  In  Moral  Life  there  was 
chaos,  confusion,  disorder,  yet  containing  in  it  the 
elements  and  the  preparations  of  moral  order.  There 
are  the  moral  assimilations  in  the  preparative  men- 


316  DEUS-SEMPER, 

talization  of  the  race, — of  the  races.  Man  in  the 
epochs  of  his  great  history  but  exhibits  the  periodic 
(as  it  were)  assimilations  of  the  powers  introduced  at 
the  beginning  of  each  era,  yet  dependent  on  the  pre- 
vious preparations.  As  these  are  exhausted  he  be- 
comes stationary,  formal,  dogmatic,  and  ritual.  He 
so  remains  until  a  new  efflux  carries  him  to  a  new 
and  higher  life,  and  which,  in  life,  are  as  distinctive 
as  the  successions  in  geology ;  Melchisedec,  Moses, 
Jesus,  and  in  another  line,  India,  Egypt,  Greece, 
Rome :  in  the  one  line  the  movement  is  observable 
in  grand  individuals  embodying  the  moving  power ; 
in  the  other,  it  appears  only  in  grand  nationalities 
deploying  a  power  of  natural  development.  The 
successions  in  geology  could  not  rise  higher  than  the 
new  forms  of  life,  which  were  introduced  to  give  the 
mew  qualitative  assimilations  for  the  succeeding  order 
of  life.  Africa  has  lain  abased  in  fetichism  through 
all  ages ;  China  has  remained  stationary,  or  nearly 
so,  with  no  great  or  genial  influx  of  life  ;  the  migra- 
tions of  the  Japhetic  race  have  slowly  developed  by 
the  education  of  these,  their  historical  circumstances, 
but  never  reached  beyond  a  mere  rationalism  in  the 
surroundings  of  a  sensuous  life.  So  the  great  Mel- 
chisedec was  necessary  to  the  grander  Moses,  as  he 
was  the  preparation  for  the  complemental  Jesus. 
Here  we  have  the  full  Mediation  to  the  knowledge, 
and  love,  and  moral  activity  which  takes  us  up  to 
God.  In  the  full  moral  intusception  of  God,  by 
this  life-method,  in  the  realization  of  these  powers  in 
each  self,  we  reach  up  to  the  Father  of  All.     Here 


INSUBSTANTIATION.  317 

is  the  "  renewal  in  knowledge,"  the  unfoldment  of 
love,  and  in  these  the  upward  direction — metanoia — 
of  the  self,  and  in  their  actualization  from  our  self- 
hood a  new  birth  in  ourselves — a  new  moral  creation 
of  society  from  thence.  It  is  our  insubstantiation  in 
the  actual  Moral  Order,  in  virtue  of  that  qualitative 
power  bestowed  upon  us  and  derived  through  his 
life-method, — written  not  with  ink,  but  with  the 
Spirit  of  the  Living  God  ;  not  in  tables  of  stone,  but 
in  the  fleshy  tables  of  the  heart.  The  ministration 
of  the  Law,  giving  its  knowledge,  is  seen  as  glorious 
as  the  preparative  condition  of  that  wThich  is  more 
glorious, — the  glory  of  knowledge  and  of  love.  If 
that  iron  law  of  knowledge,  which  was  done  away 
(to  those  who  reached  and  reach  the  love),  but  which 
laid  the  foundations  of  civilization  and  order,  was 
and  is  glorious,  so  much  more  glorious  is  that  new 
order,  wherever  found,  which  has  supervened  in  this 
fuller  exaltation  of  life.  So  with  "  open  face,"  in  this 
fulness  of  our  self-consciousness,  we,  not  by  mathe- 
matical deduction,  nor  by  scientific  induction,  however 
much  these  may  aid,  but  by  this  very  intusceptive 
self-consciousness,  may  behold  "  in  a  glass  the  glory 
of  the  Lord,  and  are  changed  into  the  same  image 
from  glory  to  glory,  as  of  the  Lord,  the  Spirit."  2 
Cor.  iii. 

From  the  iNorm-PowTers  of  the  Prime  we  have 
found  the  Insubstantiation  of  the  universe ;  from  the 
Life-Method  we  now  possess,  let  us  find  the  insub- 
stantiation of  the  fulness  of  life  in  our  lives,  and  so 

27* 


318  DEUS-SEMPER. 

into  the  rehabilitation  of  society.     Let  us  recast  the 
argument. 

God  is  in  rapport  with  the  universe ;  man  is  in 
rapport  with  the  universe  and  with  God.  He  is  an 
individualized  Self-consciousness  in  the  midst  of  the 
universal  complexity.  There  are  correlations  from 
him  out  to  all  nature ;  there  are  correlations  from 
all  nature  in  to  him.  Look  into  this  beautiful  and 
mysterious  organization.  You  may  become  so  fa- 
miliar with  it  that  you  may  think  you  know  all 
about  it,  and  may  talk  glibly  about  bones,  muscles, 
flesh,  arterial  and  nervous  systems,  and  of  the  chemic 
elements  which  compose  them,  and  of  nerve-force, 
until  you  think  you  have  the  very  secret  of  the 
Maker.  Break  through  or  away  from  these  outer 
correlations  which  you  apprehend  by  the  Under- 
standing, into  the  higher  region  of  Insight,  and  you 
will  find  mysteries  more  defined  and  more  inscrut- 
able than  were  the  first  wonders  of  your  early  igno- 
rance. Yet  there  is  much  that  is  definite  and  know- 
able  ;  much  that  is  reducible  to  certainty  in  the 
coherences  of  "  intelligible  thought,"  which  is  neces- 
sary to  found  system  ;  much,  very  much  which  is 
only  understandable,  intelligible,  in  an  appreciable 
moral  system  of  thought.  But  in  all,  the  how  of 
exposition  from  the  Divine,  of  these  inner  acting 
powers  in  all  things,  and  the  how  of  their  action  in 
nature  and  life,  presents  its  firm,  unscalable  wall. 
How  is  attraction  so  attraction ;  how,  repulsion  is 
repulsion ;  how  is  the  morphic  power  in  nature  ? 
How  and  why  the  self-consciousness  of  man  and  his 


INSUBSTANTIATION.  319 

morphic  powers,  his  sense  of  responsibility,  his  power 
of  self-restraint  and  of  self-election  in  conduct  and 
self-direction  of  conduct?  Man  is  in  the  universal 
complexity  and  kindred  to  all.  In  plants  there  are 
the  central  germinal  forces  in  the  seed,  special  and 
peculiar  to  the  plant,  to  form  and  perpetuate  its 
kind.  So  in  the  animals.  So  in  man.  The  seed-life, 
not  as  individual  seeds,  but  as  this  germinative 
power,  was  in  the  first  plants,  the  first  animals  of 
their  respective  kinds ;  so  in  the  first  man  was  all  his 
race,  not  the  individual  seed  for  every  single  man 
since.  Semper-Deus,  i,  §  1,  c,  d.  Man  is  in  this  chain 
of  perpetuation.  There  is  a  power,  powers  in  the 
plant,  by  which  it  takes  up  from  nature  and  forms 
its  actual  form,  and  distributes  the  elements  to  root, 
stock  or  trunk,  leaves,  fruit.  And  these  are 'modifi- 
able by  the  circumstances  in  nature  and  by  the  direct 
culture  of  man.  So  in  the  animals  in  their  higher 
plane.  So  in  man.  This  is  man's  physical,  bodily 
or  somatic  life — the  soma  of  St.  Paul.  In  this  body- 
life,  so  far,  are  incorporated  all  those  passions,  ap- 
petites and  emotions  which  he  has  in  common  or  of 
directly  similar  kind  with  animals.  And  these,  as 
in  the  culture  of  plants,  in  the  improvement  of  and 
in  the  regular  and  habitual  control  of  animals,  and 
their  subordination  and  the  use  of  their  powers  by 
man,  are  all  mouldable.  There  are  forces,  powers, 
in  the  various  substances  of  food,  in  air,  light  and 
water,  which  by  the  new  powers  which  belong  to 
the  seed-germ  are  taken  up,  assimilated  by  it,  di- 
rected and   moulded   to  its  peculiar  form  of  life. 


320  DEUS-SEMPER. 

This  autonomic  power  in  the  seed  is  a  blindly- wise, 
an  unconsciously  intelligential  power,  so  to  work  in 
this  its  own  form,  and  for  an  end  of  use  in  the  gen- 
eral economy, — so  to  mould  this  form  of  beauty  or 
horror  or  ugliness,  or  use  for  animal  life.  The  power 
is  intelligential  but  unconscious.  In  the  animal  the 
same  process  is  apparent.  The  morphic  germ  moulds 
the  elements  into  the  form  and  functions  of  its  ani- 
mate life,  but  man,  taking  possession  of  its  conscious- 
ness, these  powers  are  further  mouldable  by  the 
higher  powers  of  man  in  and  to  his  various  uses. 
In  man  there  is  the  precisely  correspondent  condi- 
tion, only  in  the  presence  of  higher  susceptibilities 
and  of  the  higher  form  of  life,  which  make  him 
distinctively  man.  All  men  who  are  in  this  low 
condition  are  more  or  less  mouldable,  are  more  or 
less  subject  to  the  biologic,  mesmeric,  and  pseudo- 
spiritual  influences.  This  is  the  region  of  ancient 
sorcery,  modern  pseudo-spiritualism,  insanities,  hal- 
lucinations, visions,  of  epidemic  madnesses,  fanati- 
cisms, hysterias,  and  political  and  mere  priestly 
manipulations  of  society.  Man  has  his  distinctive 
organic  germ  or  autonomic  power,  which  makes  and 
marks  him  as  man,  and  distinguishes  him  from  all 
the  other  planes  of  life ;  yet  in  his  whole  organiza- 
tion he  includes,  in  some  form,  all  the  others,  and  is 
the  medium  of  his  communication  with  them  all, 
and  by  which  he  is,  so  far,  a  denizen  of  this  partic- 
ular planet.  As  it  so  distinguishes  him  from  all  the 
others,  and  had  no  place  in  the  geologic  successions 
until  his  own  distinctive  appearance  on  the  planet, 


INSUBSTANTIATION.  321 

it  is  something  which  did  not  belong  to  the  pre- 
vious orders,  and  is  therefore  his  own  distinctive  or- 
ganism of  identity  as  a  human  form.  This  is  his 
psychic  organization — the  Soul — the  psuke  of  St. 
Paul.  Over  both  this  Soma  and  Psuke,  this  animal- 
istic and  psychic  or  soul-life,  presides  the  true  self-con- 
sciousness— the  Pneuma  of  St.  Paul.  1  Thess.  v.  23. 
Destroy  the  arm  or  other  member  of  the  body,  or 
the  organ  of  communication  to  it  from  within,  and 
there  can  be  no  manifestation  of  self-consciousness, 
so  far.  So  far  there  can  be  no  communication,  either 
way.  Disorder  the  Brain,  and  the  same  consequences 
follow.  There  is  therefore  no  Psuke,  soul,  by  which 
man  is  man  for  this  earth  and  Spirit  for  another 
state  of  existence  !  All  the  moral  powers  of  action 
pass  from  the  Brain  to  the  different  members  of  the 
Body  for  their  control  or  action  through  them  ;  and 
all  sensibilities  and  sensitivities  from  the  external 
world  and  the  bodily  organization  pass  in  through 
the  nerves  to  the  brain.  In  the  conclusion  that  those 
agents  which  act  upon  the  nervous  system  and  so 
constantly  affect  the  brain,  the  Pneuma,  the  Spirit 
is  radically  changed  and  altered,  then  there  is  no 
Spirit — no  Pneuma  as  a  radical  and  immortal  iden- 
tity of  Self-consciousness,  and  it  is  but  the  result 
of  organization,  for  disorder  deranges  and  disorgan- 
ization destroys.  But  in  the  presence  of  a  Psuke, 
the  Soul,  which  gives  the  human  constitutional  life 
and  provides  this  intermediary  agent  (from  and  by 
the  seed-life,  the  autonomy  of  man)  for  its  connection 
with  the  Body  and  the  external  world,  all  the  phe- 


322  DEUS-SEMPER. 

nomena  of  our  lives  become  understandable  and  ap- 
preciable. The  Body  may  become  diseased,  injured 
or  destroyed,  yet  in  disease  or  injury  the  Psuke  may 
retain  integrity  to  act  over  or  in  some  measure  in- 
dependent of  this  feeble,  diseased  or  injured  body. 
As  disease  or  injury  may  reach  to  and  affect  the 
brain,  it  may  be  affected  in  like  manner,  by  its  im- 
plication with  the  general  organization.  The  proper 
bodily  organization  m#y  be  uninjured,  but  if  the 
Brain  is  disordered,  the  body  will  execute  no  activ- 
ities dependent  on  its  functional  powers  for  giving 
direction  to  the  Body.  When  the  brain  is  so  dis- 
ordered as  to  be  beyond  the  control  of  the  self-con- 
scious Self,  that  this  Self  cannot  control  and  direct 
it,  the  instrumentality  of  the  Self-consciousness  by 
which  it  demonstrates  itself  is  so  far  incapable  of 
use.  Relieve  the  Brain,  and  the  Self  is  there  in  its 
presiding  autopsy.  The  self  by  self-conscious  exer- 
tion controls  the  brain  and  prevents  falling  in  certain 
diseased  conditions.  There  is  Body,  Soul,  and  Spirit. 
This  Body  is  composed  of  the  elements  which  com- 
pose nature,  and  they  maintain  their  correlations  to 
their  native  origins,  yet  subject  to  the  vital  powers 
endowed  upon  the  morphia  form  of  life :  they  come ; 
they  go ;  they  are  modified  in  their  action  in  the 
human  system  by  the  animal  organisms  and  orgasms 
within ;  they  are  modified  by  and  to  the  action  of 
the  man  when  he  acts  as  but  man  ;  again  and  in  an- 
other form  this  animal  and  this  man  are  modified 
by  the  clear  autopsic  self-consciousness  of  intellec- 
tive and  moral  life.    It  is  here  that  the  fierce  Duality 


INSUBSTANTIATION.  323 

between  the  Soul  and  the  Spirit,  so  constantly  ob- 
servable in  life,  becomes  apparent — transparent.  The 
man  may  measurably  mould  his  animal  nature  to 
the  demands  or  the  dictates  of  a  prudential  life  ; 
but  when  this  autopsic  Self,  in  his  new  birth  to  his 
higher  unfolding  from  this  self-centre  of  conscious 
identity,  comes  to  the  task  of  moulding  Soul  and 
Body  that  they  be  "  preserved  blameless,"  then  the 
subjective  self-consciousness  of  the  Spirit,  and  the 
objective  yet  intimate  correlation  of  Soul,  are  as  cog- 
nizable as  any  two  diversities  in  nature.  In  the 
supremacy  of  the  Spirit,  controlling,  moulding  and 
shaping  soul  and  body,  they  become  the  form,  the 
feature,  and  the  expression  of  this  inner  life.  This 
modification,  so  moulding  the  whole  organization 
from  and  by  this  exposition  of  the  Spirit  within,  may 
be  properly  and  wisely  called  Insubstantiation,  even 
as  Deity,  by  the  exposition  of  his  Powers,  insubstan- 
tiated  the  universe,  and  placed  man  in  it  for  the 
deployment  and  exercise  of  all  his  own  powers  in  a 
moral  system.  So  must  man,  by  this  very  power  of 
exposition  and  of  modification  over  his  own  soul  and 
body,  and  by  the  qualities  in  him  which  affect  and 
influence  others  and  act  upon  society,  insubstantiate 
the  Moral  Order  of  Society. 

Such  is  the  coherence  of  the  whole  order  of  nature 
and  life,  that  there  is  action  and  reaction  from  the 
preparation  of  the  primitive  and  diversified  atoms 
through  to  the  self-consciousness  of  man.  There  are 
sympathies  of  action  and  reaction  between  animals, 
between  animals  and  men,  and  man  takes  possession 


324  DEUS-SEMPER. 

of  the  consciousness  of  animals  and  converts  their 
powers  to  his  uses.  There  are  like  sympathies  and 
powers  of  control  between  the  animal  in  man  and 
that  distinctive  power  in  man  by  which  he  is  in 
communication,  on  the  one  side,  with  this  lower 
nature  in  himself  and  his  life  in  nature  and  human- 
ity, and  on  the  other  side  with  his  open  face  of  self- 
consciousness,  aspiring  for  himself  and  for  his  soli- 
daric  humanity  to  the  higher  life.  And  he  uses  the 
animal  in  himself,  and  the  animal  and  the  human  in 
man  and  woman,  by  this  power  over  their  respective 
qualities.  He  does  so  use.  As  others  are  nearer  to 
the  lower  organizations,  or  surrender  their  conscious- 
ness, or  betray  their  own  self-consciousness  to  his 
purposes  and  uses,  the  more  easily  and  readily  may 
they  be  used,  and  their  terrible  powers  be  malver- 
sated  into  furors,  fanaticisms,  bigotries,  Jesuitries, 
and  all  evil  manifestations.  It  is  the  pseudo-spirit- 
ualism of  all  malversated,  misdirected  and  perverted 
life.  Their  avoidance  and  suppression  can  only  be 
in  the  exaltation  of  the  selfhood  above  these  arts 
of  the  charlatans,  who  make  life  a  sty  of  indulgences, 
a  den  of  villanies,  or  a  bloody  field  of  intolerance  and 
persecution. 

The  great  importance  of  the  distinction  between 
Body,  Soul,  and  Spirit,  will  become  more  constantly 
manifest,  both  as  a  matter  of  science  and  of  morals, 
in  the  light  of  the  facts  of  Mental  Latency  or  Un- 
conscious Cerebration.  Hamilton  devotes  chapter 
xviii,  Metaphysics,  to  the. subject  of  Mental  Latency, 
or  that  there  are  operations  of  the  Brain  carried  on, 


INSUBSTANTIATION.  325 

independent  of  the  Self-consciousness,  which  may  pre- 
sent their  phenomena  of  Thought  and  Feeling  to  the 
Self, — when  the  self  may  retorsively  rule  over  and 
regulate  them,  or,  as  in  manias,  hysterias,  veneries, 
etc.,  surrender  to  their  currents.  So,  Carpenter, 
Ham.  Phys.,  §§  652-662,  treats  of  the  same  subject 
under  the  name  of  Unconscious  Cerebration,  and  ar- 
rives at  the  same  conclusion.  Id.,  §§  459-466,  577, 
712,  723,  Ed.  1868,  on  Sensory  Ganglia.  There  is 
then  the  Self  in  its  distinct  subjective  and  regula- 
tive capacity,  and  there  are  Thought  and  Feeling  in 
their  distinct  objective  origin,  and  regulated  or  reg- 
ulatable  conditions,  —  the  very  norm-power  which 
pervades  nature — the  soul  of  man  to  the  spirit  of 
man.  In  science  it  is  important  to  ascertain  clearly 
the  facts  and  the  source  or  origin  of  Spontaneous 
Thought  and  Sentiment,  or  Feeling,  and  the  sepa- 
rate Identity  of  the  Self  standing  over  from  them, 
observing  them  as  they  arise  and  invoke,  or  provoke 
his  attention  to  them,  his  regulation  of  them,  put- 
ting in  order,  reducing  them  to  system  by  suppress- 
ing some,  by  unfolding  others,  and  thus  by  regulat- 
ing all.  In  morals,  it  is  of  equal  or  greater  import- 
ance ;  for,  while  in  mental  science  this  is  the  practi- 
cal direction  of  mind  as  an  intellectual  rule  of  self- 
unfolding  and  self-government,  in  morals  it  involves 
this,  yet,  with  reference  to  all  the  responsibilities  of 
life.  .  .  .  There  is  the  goat,  the  glutton,  and  the 
tiger ;  when  either  of  these  exercises  that  peculiar 
quality  of  organization  which  is  attributed  to  each 
as  its  characteristic,  no  sane  or  wise  man  thinks  of 

28 


326  DEUS-SEMPER. 

saying  that  it  is  either  Deity  or  Devil  in  immediate 
personal  agency  (pantheistic  presence),  inflaming 
these  respective  instincts,  and  so  inducing  or  impel- 
ling their  action.  So  in  all  instincts.  In  the  animal- 
istic, the  somatic  organization  of  man,  these  same 
instinctive  qualities  are  inwoven,  in  greater  and  less 
degree,  in  individuals,  and  with  their  other  surround- 
ing qualities,  and  these,  in  some  of  higher,  and,  in 
others,  of  lower  characteristics.  These  latter  consti- 
tute the  manhood  of  man.  When  the  instinctive 
qualities  of  the  somatic  organization  incite  to  their 
action,  it  is  but  the  action  of  their  respective  special 
instinctive  forces,  demanding  or  urging  to  their  re- 
spective gratifications.  There  is  surely  no  pantheism 
here,  unless  all  is  pantheism.  But  there  is  the  self- 
conscious  self  standing  over,  in  his  quasi  independ- 
ency, to  act  with  or  over  them,  and  for  their  regula- 
tive control.  .  .  In  this  higher  region  of  this  com- 
plexure  of  lives,  these  nismath  hayirn,  there  are  in 
the  daily  incidents  of  life,  but  more  remarkably  clear 
and  sharply  defined  on  the  couch  when  seeking  sleep, 
and  it  will  not,  cannot  come,  these  thoughts  and 
feelings  which  come  unbidden,  remain  in  very  de- 
spite of  every  wish  and  effort  to  control  them,  and 
will  obtrude  when  most  unwelcome,  and  we  would 
suppress  them,  and  we  mentally  watch  their  unroll- 
ing panorama,  or  would  turn  from  them  in  very 
weariness  of  their  importunity  or  moral  judgment 
of  their  incongruity  or  impropriety.  Yet,  there  they 
are.  There  they  remain.  There  are  the  presenta- 
tions of  these  thoughts  and  feelings,  and  there  is  the 


INSUBSTANTIATION.  327 

self-conscious  self  standing  over  in  distinct  relief 
from  them,  opposing,  or  regulating,  or  surrendering 
to  their  current  of  action.  These  psychic  powers  of 
the  soul  are  in  distinct  manifestation.  The  Science 
becomes  more  clear,  but  the  mystery  deepens. 
Whence  these  thoughts,  with  their  corresponding 
emotions,  and  this  Self,  with  its  august  power  of 
modified  control  and  regulation  ?  *  It  is  your  power 
and  your  duty,  both  as  a  law  of  mental  culture  and 
order,  and  of  moral  discipline,  to  regulate  and  mould 
into  a  system  of  the  human,  prudential  life,  these 
animalistic,  somatic  organic  powers;  so  more  clearly 
to  regulate  both,  the  somatic  and  these  psychic  pow- 
ers (desires  of  the  mind  ? )  in  the  order  and  moral 
discipline  of  this  higher  life  of  the  self-consciousness. 
Here  is  the  source  of  the  hallucinations,  monoma- 
nias, visions,  hysterias,  ecstasies,  etc.     They  are  in 

*  Sinee  the  preparation  of  this  matter,  "Living  Questions" 
(1869),  by  the  author  of  The  Plan  of  Salvation,  has  fallen  into  my 
hands ;  page  109  he  says  :  "  The  logos  of  mind,  the  mental  exercises 
[?]  or  ideas,  is  not  the  same  as  the  conscious  I  in  the  soul  of  man. 
Thought  is  born  of  man's  conscious  nature,  as  the  light  is  born  of 
the  sun.  But,  in  moral  things  there  is  something  in  the  nature 
that  stands  back  of  thought,  and  judges  of  its  character  and  fit- 
ness. I  see  my  thoughts  and  judge  them.  The  I  that  sees  and 
judges  of  the  product  of  the  mind,  is  as  separate  from  the  thought, 
in  one  sense,  as  the  subject  is  from  the  object.' '  "  Reason  is  an  abso- 
lute unity.  Love  is  an  absolute  unity.  Will  [the  Actuative 
power,  the  Conation  of  Hamilton]  is" an  absolute  unity.  These 
are  the  same  in  themselves  and  the  same  in  all  moral  being.  They 
are  separable  from  each  other,  and  yet  united  in  one  consciousness. 
Human  reason,  love,  and  [this]  will  are  finite,  and  they  may  be 
perverted  in  finite  things,  but  they  are  the  same  in  their  nature, 
whether  they  inhere  in  a  finite  or  in  an  infinite  being.' '    Id.t  p.  108. 


328  DEUS-SEMPER. 

the  organic  functions  of  the  soul.  Their  regulation 
and  subordination  to  moral  system  is  in  the  greater 
or  less  clearness  of  the  autopsic,  spiritual  self-hood, 
wherein  theology  may  see  that  "  the  words  they  are 
spirit,"  and  that,  while  the  flesh  profiteth  nothing  for 
the  quickening  of  the  spirit, yet  it  is  this  "renewal  of 
knowledge,"  w^hich  gives  the  mastery  over  the  whole. 
Life  becomes  manifest  by  this  unfoldment  of  spirit- 
ual life,  and  it  must  be  inworked,  insubstantiated  in 
the  mentalization  of  the  race ;  y  /isv  "Yr,ep^  ever  upwards. 
The  established  law  of  science  is,  that  no  two  par- 
ticles or  bodies  of  matter  come  into  immediate  con- 
tact with  each  other,  but  that  the  force  of  Repul- 
sion is  interposed  and  keeps  them  separate,  and  that 
Attraction  makes  the  cohesion  or  combination  of 
these  particles  thus  subject  to  the  separating  Repul- 
sion— as  also  in  greater  bodies  ;  and  this  necessitates 
to  our  thought  a  third  force  or  Power  for  giving 
them  form,  forms,  all  forms,  and  their  different  sys- 
tems of  life.  So  all  the  phenomena  of  nature  and 
life  depend  on  Forces.  Surely,  then,  there  are  spe- 
cial combinations  or  differentiation  of  Forces  by 
which  the  atoms, — from  which  the  minute  Galion- 
ella,  in  their  separate  differences  of  kind,  were  made. 
Surely  there  is  a  separate  combination  of  Forces,  a 
centre  of  special  forces,  by  which  Plants  of  all  kinds, 
each  kind  in  its  kind,  do  grow  and  perpetuate  the 
kind  ;  and  surely  these  forces  in  the  seeds  do  depend 
upon  and  act  on  the  forces  in  the  particles  of  soil, 
in  the  water,  in  the  air,  and  in  the  sunlight,  and 
all  on  that  infinite  Sensibility  which  extends  from 


INSUBSTANTIATION.  329 

the  sun  to  the  earth,  and  from  star  to  star,  and 
through  the  telegraphic  wire  around  the  earth,  and  in 
the  earth.  Surely  the  Sensibility  which  exists  in  all 
the  animate  creatures  of  the  earth,  in  all  their  varied 
and  separated  forms,  are  in  like  manner  dependent, 
that  is,  act  and  react,  on  the  special  forces  in  the 
earth,  in  the  plants,  in  the  air,  the  water,  and  light, 
yet  each  has  its  own  special  centre  and  combination 
of  Forces,  by  which  it  is  this  animal  or  that  of  its 
kind  ;  yet,  when  the  atoms,  of  which  Plants  and 
animals  are  composed,  are  set  free  from  the  vital 
conditions  or  forms  of  force  which  so  make  each  as 
it  is,  they  are  ready  at  once,  by  the  sensibility  of  the 
forces  which  made  them  as  atoms,  to  enter  into  new 
combinations.  Surely  the  sensibility  in  the  physical 
organization  of  man,  is  that  power  in  the  organiza- 
tion by  which  all  accidents  of  disease,  injury,  stimu- 
lants, medical  reagents,  and  whatever  affects  it  also 
affects  the  consciousness  of  man,  and  through  which 
the  self-conscious  man  reacts  upon  and  uses  his  physi- 
cal powers,  acts  upon  nature,  and  upon  persons  and 
animals.  In  this  personal  Self-consciousness  and  this 
sensibility  in  the  human  organization,  this  entire  de- 
pendence of  nature  becomes  appreciable,  understanda- 
ble, and  we  can  give  a  meaning  and  life  to  the  lan- 
guage of  the  great  historian,  when,  speaking  of  the 
Crusades,  he  said,  a  nerve  of  infinite  sensibility  was 
struck,  which  vibrated  over  Europe  ;  as,  so,  in  all  the 
great  migrations  of  nations,  in  all  the  grand  move- 
ments of  history,  or  great  upheavals  of  society  ;  as, 
eo,  in  the  lesser  movements  of  society  ;  as,  so,  in  the 

i       28* 


330  DEUS-SEMPER. 

action  and  reaction  of  individuals — when  the  con- 
ditions are  provided  or  exist  for  their  reciprocities 
or  antagonisms.  In  the  individuality  and  isolation 
of  each  separate  thing,  existing  in  its  separate  and  dis- 
tinct nature,  like  a  man  or  body  placed  on  the  glass 
insulating  stool  in  electrical  experiments,  their  sep- 
arate identities  are  manifested  and  preserved,  their 
action  and  reaction  on  and  from  the  forces  in  nature, 
and  their  reciprocations  and  hostilities  with  and 
among  each  other,  and  their  dependence  on  the  Uni- 
versal Life  are  seen.  The  Omnipresent  Life  is  in  all 
and  over  all,  giving  specific  identities  to  all  things, 
and  personal  Self-hood  to  Man  alone,  and  is  ruling 
all  things  in  His  system  of  the  whole.  Surely,  "  God 
is  All  and  in  all." 

The  same  thought  in  another  form.  Some  bodies 
are  magnetic,  have  a  sensibility  (not  sensitivity),  in 
the  sense  of  being  attractile  and  attracted  ;  others  have 
a  diamagnetic  sensibility,  in  the  sense  of  being  repel- 
lant  and  repelled.  These  bodies,  being  so,  when  placed 
between  the  poles  (the  opposite  ends)  of  a  horseshoe 
magnet,  or  electro-magnet  connected  with  a  galvanic 
battery,  some  are  at  once  drawn  to  the  opposite  or 
axial  ends,  N  =  S,  as  iron,  nickel,  cobalt,  oxygen-gas, 
etc.,  and  others,  as  water,  zinc,  gold,  bismuth,  phos- 
phorus, etc.,  are  repelled  from  these  positions  at  right 
angles,  that  is,  equatorially  from  them,  E  —  W.  It 
will  appear  that  both  forms  of  these  forces  are  at 
work  in  all  the  manifestations. 

These  attractive  and  repulsive  powers  of  sensibility, 
in  some  form  of  these  combined  forces,  pervade  all 


INSUBSTANTIATION.  331 

nature  (pp.  35,  52,  97, 112-15, 182,  248-269).  In  the 
modifications  of  these  forces  at  work,  they  assume 
manifold  positions  and  forms,  in  their  various  com- 
binations of  these  more  or  less  magnetic  and  dia- 
magnetic  properties,  thus  at  work  in  all,  but  always 
in  such  limitations  of  forms  and  under  such  circum- 
stances as  indicate  the  presence  of  a  third  force, 
polarity,  and  this,  in  the  great  system  of  nature, 
conditioned  into  the  planes  and  orders  of  atomic,  crys- 
tal, vegetal,  and  animal  organizations,  and  in  a  co- 
herence of  order.  Sillim.,  Physics,  §  920 ;  Id.,  Chem., 
§§  166,  218;  Porter's  Id.,  243  ;  Youm.,  Id.,  §§  166-7; 
Quackenb.,  Nat.  Phil.,  §§  930,  874.  Here  it  is  seen 
that  the  root  powers  of  each  thing  is  common  to  all, 
but  that  there  are  differentiations  of  the  powers,  to 
make  each  of  its  kind,  what  it  is  in  kind,  and  of  their 
various  kinds, — atoms,  crystals,  plants,  animals. 

A  step  higher  in  this  line  of  observation,  and  it 
is  seen  that  there  are  correlations,  correspondence, 
between  the  planes  of  nature  and  of  life,  and  the 
different  parts  of  the  human  organization,  until,  in 
their  action  and  the  reactions,  the  fact  and  the  law 
of  their  correspondence,  is  the  foundation  of  Phys- 
iological, Psychological,  Medical,  and  Moral  sciences^ 
and  that  they  depend  and  hang  together  in  this  com- 
mon unity. 

There  is  a  measurable  "  velocity  of  nerve-force,"  as 
it  passes  from  the  brain  to  the  extremities,  and  e  con- 
verso,  which  is  greatly  less  than  that  of  the  telegraph, 
as  demonstrated  by  the  "  chronoscope  "  of  Pouillet, 
and  the  "  myograph  "  in  the  hands  of  Helmholz.     In 


332  DEUS-SEMPER. 

the  individualization  of  these  powers  in  the  human 
frame,  they  are  subject  to  atmospheric,  climatic, 
sporadic,  endemic,  and  epidemic  causes.  There  are 
the  five  senses :  the  ear  for  hearing,  and  there  are 
the  sounds  of  nature  and  life  for  the  ear ;  and  modu- 
lations of  all  these  sounds  for  the  musical  organiza- 
tion, deeper  within ;  the  eye,  and  there  are  forms 
and  colors  for  its  seeing,  and  modifications  of  these, 
fo.r  and  by  deeper  organizations  within,  of  the  vari- 
ous artisans  and  artists,  and  those  who  appreciate 
their  skill  and  labors ;  the  touch  (almost  an  eye  in 
the  hand,  the  blind),  which  responds  in  many  ways 
to  all  the  movements  in  nature,  and  to  the  intensest 
gratifications  of  the  animal  life,  and  the  thrills  of  joy 
and  ecstasy  from  the  intellectual  and  moral  nature, 
and  is,  in  many  ways,  the  very  servant  and  agent  of 
the  self-directive  Self;  and  who  will  draw  the  line 
where  the  distinctions  of  Taste,  from  the  material 
objects  of  nature,  pass  from  the  tongue  to  the  con- 
sciousness within,  and  the  nice  discriminations  and 
combinations  of  sound,  sight,  touch,  smell,  and  taste, 
which  minister  to  all  the  pleasures  and  pains  of  life, 
pass  from  the  Self-consciousness,  in  its  own  definite 
modulations,  into  external  manifestation,  and  unfold 
in  intellectual  and  moral  combinations  of  life  and 
character ;  yet  there  they  are  in  their  distinctions, 
and  their  actual  inter-correlations.  There  are  emet- 
ics, cathartics,  diuretics,  diaphoretics,  alteratives,  nu- 
tritives, etc.,  acting  specifically  on  special  portions 
of  the  organizations ;  and  emmenagogues  and  abor- 
tives, acting  specifically  on  female  functions;  and 


INSUBSTANTIATION.  333 

there  is  correspondence  between  these  functions  in 
all  these  organisms  and  these  preparations  in  nature, 
by  and  through  which  they  thus  interact,  through 
the  nervous  and  arterial  instrumentalities  of  the 
human  body.  So  there  are  sedatives  and  stimulants, 
which  act  upon  the  mental  or  psychological  organ- 
ization, and  modify  it,  and  by  which  the  Mind,  the 
Self,  is  more  or  less  directly  influenced  to  action, 
and  in  action;  and  there  is  the  self-retorsive,  self- 
directive  power  of  the  Self-consciousness,  in  its  insu- 
lated, individualized  limitation,  acting  from  intellec- 
tual and  moral  considerations  over  all — each  in  his 
prescribed  condition  of  dependent  action,  and  allowed 
circle  of  independence  of  action.  Throughout,  there 
is  system  in  coherence  of  order,  due,  and  mediately 
attributable  to  an  omniscient  Mind,  which  as  Mind, 
is  also  Power,  which  ordered  and  orders  all  in  sys- 
tem, in  this  demonstrable  omnipresence  of  the  Trine 
Powers  which  pervade  the  Infinitude.  Man  in  his 
insulation,  his  individualization,  can  only  see  or  feel 
— can  only  know  and  love  within  the  limits  of  his 
individualized  Selfhood ;  but  he,  using  these  powers 
in  combination,  can  act  beyond  himself — from  Bos- 
ton to  San  Francisco  ; — the  Omniscient  Eye — an  om- 
nipresent Consciousness  sees  and  knows  at  all  points, 
and  in  the  omnipresence  of  these  Powers,  is  the  Infi- 
nite Power — the  Norm-Power  of  the  Universe.  Re- 
alizing this,  Man  feels  and  knows  that  he  is  a  Pres- 
ence in  the  presence  of  the  Omnipresence — an  indi- 
vidualized self-consciousness  in  the  bosom  of  the  In- 
finite Self  consciousness  (pp.  52, 110-132,  173-4). 


334  DEUS-SEMPER. 

On  the  outside,  from  the  stand-point  of  mere  ex- 
ternal view,  nature  and  life  are  not  understandable. 
To  see  causes,  in  nature  and  life,  working  before  the 
mind's  eye,  image  a  man  before  the  eye,  as  full  as 
the  imaginate  of  a  deceased  friend,  or  the  mental 
effigy  of  the  sculptor.  Watch  it,  in  this  mental  con- 
dition, and  see  the  flesh  dissolve  from  it,  as  you  have 
seen  sickness  dissolve  the  flesh,  until  the  veins  and 
arteries  are  alone  left,  throbbing  and  pulsating,  and 
the  blood  circulating,  —  and  there  are  the  forces, 
lending  from  the  heart  to  the  brain,  and  to  other 
parts,  and  returning  it  back.  You  cannot  actually 
see  these  forces  ;  you  know  they  are  there.  Turn  to 
the  nervous  systems ;  pursue  the  same  process,  and 
the  same  result  follows.  The  forces  are  there,  in 
their  forms  of  instincts  in  animals,  and  in  instincts 
and  psychic  powers  in  man.  The  process  becomes 
a  little  more  hidden,  and  a  great  deal  more  open  and 
manifest,  as  you  go  in  and  see  their  action.  Now, 
we  go  into  the  brain.  Observe  the  love,  the  intellec- 
tivity,  and  the  actuative  power,  as  they  self-con- 
sciously and  retorsively,  on  ultroneous  selection  of 
mode,  means,  time,  and  place  for  overt,  demonstrate 
actuation,  on  a  choice  of  alternatives  between  grati- 
fications of  some  kind,  come  out,  —  go  over  into 
action ;  and  you  are  in  the  presence  of  forces  as  de- 
terminate, and  as  essential  to  effects,  as  in  the  un- 
conscious formation  of  bone,  the  flow  of  blood,  and 
the  action  of  nervous  sensibility  and  sensitivity,  and 
they  are  in  actual  correlation  and  correspondence 
with  the  whole.     As  this  self-conscious  self,  within, 


INSUBSTANTIATION.  335 

and  from  the  brain,  loves,  thinks,  and  acts,  in  this 
direction  or  that,  for  this  limitary  form  of  faith, 
or  that  broad  and  catholic  combination  of  moral 
powers,  or  in  the  exercise  of  this  mode  of  combative- 
ness,  destructiveness,  or  impressment  of  moral  or 
religious  ideas  by  physical  force,  or  genial  direction 
of  human  sympathies,  so  will  the  currents  and  action 
of  all  the  forces  within  be  modified;  and  if  directed 
on  or  through  the  passional  nature,  there  will  be 
that  natural  result  of  cause  and  effect  in  this  com- 
plication of  bad  passions,  base  emotions,  and  hallu- 
cinations, which  must,  per  force,  produce  conflicts, 
revolutions,  and  bloodshed,  —  the  cutting  off  of  the 
human  monsters,  by  this  very  law  of  reactions, — 
before  there  can  be  a  return  to  order  in  society, 
w^herever  enough  of  culture  and  goodness  is  left  to 
secure  such  a  result  to  the  revolutions.  The  moral 
compensations  are  increasing,  in  the  movements  of 
history. 

Man  loves  the  lowest  forms  of  faith  in  which  his 
infancy  has  been  nurtured,  with  all  these  passions 
and  affections  gathering  around  it  in  this  concrete 
growth  of  life;  and  the  struggle  to  rise  to  higher 
truth,  is  the  laceration  and  breaking  up  of  these 
habits  of  thought,  and  feeling,  and  actuation,  which 
have  thus  become  enfibred  in  his  nature,  —  and,  in 
an  actual  and  sorrowful  sense,  the  fact  of  nerves  torn 
up  by  the  roots  is  realized.  As  these  expanding,  or 
fossilizing  influences,  mould  the  individual  life,  so 
do  they  appear  generally,  and  with  greater  signifi- 
cance, in  national   characteristics.     They  are   the 


336  DEUS-SEMPER. 

streakings  of  that  dawn  which,  breaks  ever  on  the 
uprising  nations,  or  they  are  the  shadows  and  the 
gloom*  that  'darken  the  deep  fissures  of  civilized 
communities  where  ignorance  and  vice  generate  in 
squalor  and  want,  and  cover  a  land  sinking  to  de- 
struction—  as  they  are  the  pall  and  the  winding- 
sheet  of  dead  nations,  whose  monuments  of  desola- 
tion are  over  the  earth. 

To  these  facts  and  conclusions  add  those  which 
are  common  to  the  knowledge  and  observation  of 
all.  Shame  affects  the  cheek,  awe  the  scalp,  indig- 
nation the  chest;  anger  the  muscular  system,  espe- 
cially the  shoulder-blades  and  arms ;  fear  the  lower 
bowels,  terror  the  whole  frame ;  and  the  continued 
effect  of  these  causes  leave  their  visible  demarcations 
in  and  on  the  system.  And  man,  in  his  time  and  place 
in  history,  gathers  his  cognitions,  his  ideations,  his 
religious  opinions,  his  faith ;  and  these  are  thus  writ- 
ten in  and  on  his  form.  In  the  horrid  ceremonies  of 
his  superstition,  in  the  paganism  of  his  forms  of  wor- 
ship, in  the  formularies  of  his  creeds,  which  fetter 
his  head  and  fanaticize  his  heart ;  in  the  teachings, 
which  arouse  his  hopes  of  reward  and  his  fear  of 
punishment ;  in  the  associations  and  indoctrinations 
of  sects,  which  make  him  have  a  human,  earthly 
love  for  his  own,  and  a  divine  hatred  for  others  —  all 
of  the  strongest  and  intensest  feelings  of  his  nature 
are  aroused  and  brought  into  continual  action ;  and 
they  channel  their  effects,  in  like  manner  as  all  these 
causes  and  effects  have  been  brought  into  review,  in 
his  organic  constitution.     Around  his  faith — such 


INSUBSTANTIATION.  337 

are  the  historical  and  daily  observable  facts,  and 
such  are  now  the  facts  of  established  science — around 
his  faith,  whether  it  is  Obeeism,  in  any  of  its  forms 
of  snake-worship,  Polytheism  in  any  of  its  forms  of 
superstition  (with  or  without  human  sacrifices),  or 
an  imperfect  Christianity  with  paganic  ceremonies, 
or  Monotheism  wTith  its  ritual  of  burdensome  formal- 
ities,—  around  this  faith,  low  down  or  higher  up, 
these  passions  and  appetencies  cluster  and  swelter, 
and  appetize  and  impel.  This  faith,  of  whatever 
particular  form,  moulds  and  intensifies  those  powers 
which  are  most  naturally  allied  to  its  doctrines ;  and 
the  lower  the  form  of  faith,  the  viler  and  the  fiercer 
are  the  passions  which  are  its  natural  allies.  If  it 
teaches  fatalism,  its  followers  are  bold  and  reckless ; 
if  human  sacrifices,  they  are  bloody  and  remorseless ; 
if  the  worship  of  Venus,  they  are  lascivious  and 
voluptuous ;  if  the  union  of  Church  and  State,  then 
it  has  the  commingling,  in  a  common  purpose,  of 
perpetual  power,  of  a  spiritual  despotism,  a  tempo- 
ral selfishness,  and  a  secular  tyranny. 

God,  in  his  general  economies,  works  by  causes 
and  effects,  and,  within  his  limitations,  leaves  man 
to  work  by  his  own  self-causes,  and  to  reach  up  and 
ascend  to  the  knowledge  and  love  of  his  deific  fore- 
plan,  moving,  working,  and  unfolding  in  the  ages. 
And  the  mentalization  of  the  races,  is  growth  by 
geotic  and  historical  causes,  and  the  self-culture  by 
and  from  man's  own  self-cause.  There  is  a  law  of 
nature  and  a  law  of  culture  running  through  all. 
The  muscular  and  other  developments  of  the  anjmal 

29 


338  DEUS-SEMPER. 

races  under  the  control  of  man,  are  changed  by  his 
mode  of  training,  using,  and  breeding  them  ;  the  ex- 
cision of  the  calf  and  the  colt  changes  their  quali- 
ties, and  their  forms,  and  appearance  ;  their  instincts 
are  altered  by  genial  and  sympathetic  culture,  or  de- 
graded and  made  vicious.  Observe  the  natures  of 
these  kinds,  which  are  in  the  hands  of  man  every- 
where— the  horse,  the  dog — and  those  animals  made, 
more  or  less,  the  companions  of  man.  The  lion  can 
be  tamed,  and  the  tiger  can  be  mollified,  and  the  ser- 
pent-charmer can  take  the  deadliest  reptile  to  his 
bosom ;  and  the  mutualities  of  sympathies  and  an- 
tagonisms between  man  and  man,  and  race  and  race, 
make  kindly  and  morally  social  relations  between 
them,  or  hostilities,  feuds,  and  desolations— the  dove 
and  the  serpent  of  the  human  kinds.  There  is  a 
change  and  alteration.  Change  and  alteration,  and 
their  corresponding  effects,  run  throughout  the  great 
cycles  of  history.  It  is  the  very  law  of  diversifica- 
tion of  the  forces,  running  up  from  the  plutonic 
rocks  to  the  post-tertiary  period,  and  the  installa- 
tion of  man  on  his  theatre  of  action.  It  is  the  law 
of  progress,  from  the  west  central  plateaus  of  Asia, 
through  Syria,  Egypt,  Europe,  to  the  American 
shores  of  the  Atlantic,  and  across  to  the  Pacific,  and 
around  the  world ;  and  it  is  the  fact  of  reactionary 
mind  operating  upon  each  through  these  agencies. 
This  law  of  action  and.  reaction,  of  change  and  alter- 
ation, affects  the  chemical  changes  in  the  human  sys- 
tem. It  is  the  settled  and  conclusive  fact  of  physi- 
ology.    Carp,,  Hum.  Phys.,  §  629,  says:  "We  haye 


INSUBSTANTIATION.  339 

seen  that  in  those  actions  of  the  nervous  system,  as 
of  other  parts  of  the  body,  in  which  the  will  is  not 
concerned,  we  have  simply  to  consider  the  two  ele- 
ments, of  which  we  take  account  in  all  scientific  in- 
quiry, namely,  the  force  that  operates,  and  the  or- 
ganized structure  on  and  through  which  it  operates. 
In  other  words,  the  dynamical  agency  [the  forces  at 

work],  and  the  material  conditions A  mere 

inorganic  substance  reacts  in  precisely  the  same  mode 
to  mechanical,  chemical,  electrical,  or  other  agencies, 
however  frequently  these  are  brought  to  bear  upon 
it,  provided  it  has  been  restored  to  its  original  con- 
dition. Thus,  water  may  be  turned  into  steam,  the 
steam  condensed  into  water,  and  the  water  raised 
into  steam  again,  any  number  of  times,  without  the 
slightest  variation  in  the  effects  of  the  heat  and  the 
cold,  which  are  the  efficient  causes  of  the  change. 
But  every  kind  of  activity,  peculiar  to  a  living  body, 
involves  (as  has  been  repeatedly  shown),  a  change  of 
structure  ;  and  the  formation  of  the  newly-generated  tis- 
sue receives  such  an  influence  from  the  condition  under 
which  it  originates,  that  all  its  subsequent  activity  dis- 
plays their  impress.  The  readiness  with  which  par- 
ticular habits  of  thought  are  formed,  varies  greatly 
in  different  individuals,  and  at  different  periods  of 
life.  As  a  general  rule,  it  is  far  greater  during  the 
period  of  growth  and  development,  than  after  the 
system  has  come  to  full  maturity  ;  and  remembering 
that  those  new  functional  relations  between  other 
parts  of  the  nervous  system,  which  give  rise  to  sec- 
ondarily automatic  [instinctive]  movements,  or  ac- 


340  DEUS-SEMPER. 

quired  instincts  [habits],  are  formed  during  the  same 
period,  it  seems  fair  to  surmise,  that  the  substance  of 
the  cerebrum  grows  to  the  conditions  under  which  it  is 
habitually  exercised.  Hence,  as  its  subsequent  nutri- 
tion (according  to  the  general  laws  of  assimilation, 
§  346),  takes  place  on  the  same  plan,  we  can  under- 
stand the  well-known  force  of  early  associations, 
and  the  obstinate  persistence  of  early  habits  of 
thought."  Whoever  will  read  his  §  801,  on  the  en- 
ergy and  rapidity  of  muscular  contraction,  and  knows 
that  these  are  almost  uniformly  produced  by  what  he 
calls  the  will,  will  not  except  these  from  the  general 
law,  but  will  affirm,  that  in  cases  of  this  kind  espe- 
cially, the  activity  involves  "a  change  of  structure, 
and  the  formation  of  newly-generated  tissue," — the 
blacksmith's  arm.  There  is,  throughout,  a  change 
of  structure,  and  a  formation  of  newly-generated  tis- 
sue, conforming  the  old  organisms  to  the  new  modi- 
fications within. 

The  constant  and  steady  "influences  of  particular 
conditions  of  the  mind,  in  exciting,  suspending,  or 
modifying  various  secretions,"  and  therefore  altering 
the  texture  and  conformation  of  their  correspondent 
parts  of  the  human  system,  are  becoming,  are  well- 
settled  facts  of  physiological  science.  The  common- 
est intellect  can  see  that  if  the  venereal  orgasm  is 
withheld,  the  organ  will  in  time  lose  much,  if  not 
all  of  its  vitality.  Fishes  are  blind  where  they  have 
no  use  for  eyes ;  children,  born  in  the  catacombs  of 
Paris,  where  the  mothers  are  removed  from  the 
light,  and  have  insufficient  and  unwholesome  food, 


INSUBSTANTIATION.  341 

are  born  blind,  or  maimed  or  distorted,  in  great  num- 
bers. The  faculties  are  improved,  which  are  gener- 
ally, and,  under  healthful  conditions,  most  used — the 
tact  of  the  watchmaker's  hand  and  eye,  and  the 
strength  of  the  porter  and  the  blacksmith.  The  lach- 
rymal secretion  which  is  continually  being  formed, 
to  a  small  extent  for  the  purpose  of  bathing  the  eye, 
is  poured  out,  with  injurious  ingredients,  in  great 
abundance,  under  the  excitement  of  emotions,  either 
of  joy,  tenderness,  or  grief.  The  flow  of  saliva  is 
stimulated  by  the  sight,  the  smell,  the  taste,  and  by 
the  thought  of  food.  It  is  certain  that  the  indul- 
gence of  melancholy  and  jealousy,  produces  a  decid- 
edly morbific  effect,  by  impairing  the  healthy  nutri- 
tion of  the  gastric  fluid.  The  odoriferous  secretion 
of  the  skin,  which  is  much  more  powerful  in  some 
individuals  than  in  others,  is  increased  under  the  in- 
fluence of  certain  mental  emotions,  as  fear  or  bash- 
fulness,  and  commonly  also  by  sexual  desire.  The 
sexual  secretions  themselves  are  strongly  increased 
by  the  condition  of  the  mind.  When  the  mind  is 
frequently  and  strongly  directed  towards  objects  of 
passion,  these  secretions  are  increased  to  a  degree 
which  may  cause  them  to  be  a  very  injurious  drain 
on  the  powers  of  the  system ;  while,  on  the  other 
hand,  the  active  employment  of  the  mental  and  bod- 
ily powers  on  other  objects,  has  a  tendency  to  render 
less  active,  or  even  to  check  altogether,  the  processes 
by  which  they  are  elaborated.  The  secretions  of 
milk,  in  the  nursing  female,  are  often  suddenly  aug- 
mented by  the  sight  of  the  infant,  or  even  by  the 

29* 


342  DEUS-SEMPER. 

thought  of  it  in  its  absence ;  and  the  irritation  of 
the  nipple,  produced  by  the  suction  of  the  infant,  in 
combination  with  a  strong  desire  to  furnish  milk, 
has  been  effectual  in  producing  the  secretion  in  girls 
and  old  women,  and  even  in  men.  A  fretful  temper 
lessens  the  quantity  of  milk,  and  makes  it  thin  and 
serous,  producing  intestinal  fever  and  griping  in  the 
child.  So,  fits  of  anger,  grief,  anxiety  of  mind,  fear, 
terror,  produce  serious  disturbances  in  this  impor- 
tant part  of  the  female  and  infantile  economies ;  and 
there  is  even  evidence  that  this  secretion  may  ac- 
quire "  an  actual  poisonous  character,  under  the  in- 
fluence of  violent  mental  excitement,"  producing  sud- 
den death  of  the  infant.  The  processes  of  nutrition 
are  affected  in  like  manner,  as  the  observant  dyspeptic 
or  invalid  can  witness ;  and  there  is  abundant  evi- 
dence, that  sudden  and  violent  excitement,  of  de- 
pressing emotions,  especially  terror,  may  produce  se- 
vere, and  even  fatal  disturbances  of  the  organic  func- 
tions, strongly  resembling  those  of  sedative  poison- 
ing. So,  the  influence  of  the  state  of  expectant  atten- 
tion, remarkably  modifies  the  processes  of  nutrition 
and  secretion,  and  operates  for  evil  and  for  benefit 
in  the  economies  of  the  system,  depending  on  its 
character.  Carp.,  Hum.  Phys.,  §  832-838.  Thus 
the  aggregate  of  life  is  made  up  of  the  native  con- 
ditions of  the  tribal  autonomies,  the  action  of  the 
cerebric  functions,  the  geotic  and  moral  influences 
of  life  and  society,  the  historical  position,  and  the 
conscious  self-regulation  of  the  individual. 

Such  are  the  facts  and  conclusions  of  physiology ; 


INSUBSTANTIATION.  343 

and  they  show  the  intimate  correlations  which  sub- 
sist between  body,  soul,  and  spirit.  Euskin,  the  ac- 
complished art  writer,  has  caught  the  same  general 
truth  from  his  view-point  of  nature,  life,  and  art. 
He  says:  "  The  operation  of  the  mind  upon  the  body, 
and  the  evidence  of  it  thereon,  may  be  considered 
under  three  heads.  First,  the  intellectual  powers 
upon  the  features,  in  the  fine  cutting  and  chiselling  of 
them,  and  removal  from  them  of  signs  of  sensuality 
and  sloth,  by  which  they  are  blunted  and  deadened, 
and  substitution  of  enefgy  and  intensity  for  vacancy 
and  insipidity;  and  by  the  keenness  given  to  the 
eye,  and  fine  moulding  and  development  given  to  the 
brow.  The  second  point  to  be  considered,  in  the  in- 
fluence of  mind  over  the  body,  is  the  mode  of  opera- 
tion, and  conjunction  of  the  moral  feelings  on  and 
with  the  intellectual  powers,  and  their  conjoint  in- 
fluence on  the  bodily  form.  Now,  the  operation  of 
the  right  moral  feelings  on  the  intellectual,  is  always 
for  the  good  of  the  latter,  for  it  is  not  possible  that 
selfishness  should  reason  rightly  in  any  respect,  but 
must  be  blind  in  its  estimation  of  the  worthiness  of 
all  things  ;  neither  anger,  for  that  overpowers  the 
reason ;  neither  sensuality,  for  that  overgrows  and 
chokes  it ;  neither  agitation,  for  that  has  no  time  to 
compare  things  together;  neither  enmity,  for  that 
must  be  unjust ;  neither  cunning  and  deceit,  for  that 
which  is  voluntarily  untrue  will  soon  be  unwittingly 
so.  But  the  great  reasoners  are  self-commancV-and 
trust,  unagitated  and  deep-looking  love  and  faith.  .  .  . 
For  there  is  not  any  virtue,  the  exercise  of  which,  even 


344  DEUS-SEMPER. 

momentarily,  will  not  impress  a  new  fairness  upon 
the  features — neither  on  them  only,  but  on  the  whole 
body,  the  intelligence  and  the  moral  faculties  have 
operation  ;  for  even  all  the  movements  and  gestures, 
however  slight,  are  different  in  their  modes,  accord- 
ing to  the  mind  that  governs  them ;  and  on  the  gen- 
tleness and  decision  of  just  feeling,  there  follows  a 
grace  of  action,  and  through  continuance  of  this,  a 
grace  of  form.  The  third  point  to  be  considered, 
with  respect  to  the  corporeal  expression  of  mental 
character,  is,  that  there  is  a  certain  period  of  the 
soul-culture  when  it  begins  to  interfere  with  some  of 
the  characters  of  typical  beauty  [the  artist's  type  of 
beauty  ?]  belonging  to  the  bodily  frame, — the  stirring 
of  the  intellect  wearing  down  the  flesh,  and  a  moral 
enthusiasm  burning  its  way  out  to  heaven,  through 
the  emaciation  of  the  earthen  vessel ;  and  that  there 
is,  in  this  indication  of  subduing  of  the  mortal  by  the 
immortal  part,  an  ideal  glory,  of  perhaps  a  purer  and 
higher  range  than  that  of  the  more  perfect  material 
form.  Those  signs  of  evil  which  are  commonly  most 
manifest  on  the  human  features,  are  roughly  dis- 
cernible into  these  four  kinds, — the  signs  of  pride, 
of  sensuality,  of  fear,  and  of  cruelty." 

The  human  organization  is  a  system  of  life,  in 
which  the  developed  functions  of  the  respective  parts, 
infolded  in  the  primary  autonomy,  are  brought  into 
form  and  use  by  the  unfolding  of  the  forces  thus 
imbedded  in  the  germ  ;  and,  in  return,  they  con- 
tribute to  the  uses  of  the  general  system  out  of  which 
they  thus  grow  and  tend  to  maintain.     It  is  an  or- 


INSUBSTANTIATION.  345 

ganization  for  assimilation,  circulation,  nutrition,  and 
defecation.  The  food,  in  proper  quantity  and  quality, 
must  be  received  into  the  stomach.  Assimilation 
here  begins.  It  is  then  converted  into  chyme,  chyle, 
blood,  in  succession,  through  different  forms  of  or- 
ganisms, each  performing  its  specific  function  in  the 
processes  of  assimilation.  This  food  is  always  some 
combination  of  some  of  the  thirty-six  chemic  ele- 
ments common  to  nature,  and  by  assimilative  prepa- 
ration, also  entering  into  the  vegetal  and  animal  or- 
ganizations. It  can  be  readily  apprehended,  that  as 
the  form  and  quality  of  the  food  is  unsuited  to  as- 
similate, that  the  circulation  will  be  defective  or 
impeded,  nutrition  will  not  be  supplied,  or  will  be 
imperfect,  or  will  not  be  properly  distributed,  and 
that  defecation  will  not  be  healthily  carried  on.  All 
writers  on  physiology  enumerate  certain  conditions 
of  physiological  structure  as  modifying  the  organic 
character  of  the  general  system,  and  as  affecting 
mental  action  and  manifestation,  which  they  term 
Temperaments.  With  great  uniformity,  these  are 
recognized  as  the  sanguineous,  the  bilious  or  choleric, 
the  phlegmatic  or  lymphatic,  and  the  melancholic. 
These,  in  turn,  are  affected  by  age,  disease,  climate, 
and  local  causes.  As  the  stomach  shall  furnish 
gastric  juice,  as  the  liver  shall  throw  in  Idle,  the  pan- 
creas the  pancreatic  juice,  the  glands  of  Brunner  the 
succus  entericus,  all,  with  other  causes,  essential  to 
assimilation,  circulation,  nutrition,  and  defecation,  it 
may  be  seen  how  much  the  diversities  of  human  life 
and  character  are  modified  and  determined  by  these 


34:6  DEUS-SEMPER. 

varieties  of  organic  causes  and  functions,  and  by  ex- 
traneous influences.  In  the  human  system,  "thou- 
sands of  tons  of  blood  are  annually  driven  through 
the  heart,  and  the  general  system,"  modified  by  these 
causes  at  work;  and  the  brain,  "but  one-thirtieth  of 
the  weight  of  the  body,  receives  from  one-fifth  to  one- 
tenth  of  all  the  blood  driven  from  the  heart,  to  main- 
tain its  normal  waste  and  repair."  As  special  organs 
and  functions  of  the  brain  are  large  or  small,  and 
active  or  inert,  so  will  be  their  demand  from  this 
general  source  of  supply;  and  as  are  the  organic 
means  of  communicating  this  nutrition  to  the  various 
organs,  so  will  be  the  conditions  and  activities  of 
these  cerebral  and  visceral  functions.  Change  in 
any  one  of  these  large  cerebral  or  visceral  organs, 
modifies  the  whole  system,  and  the  nutrition  will  be 
modified  or  diverted  accordingly.  In  like  manner, 
will  the  action  of  the  brain  be  affected  by  these  direct 
and  constantly  active  causes.  The  fact  is  established, 
of  a  common  production  of  forces  from  the  food,  air, 
water,  and -light,  taken  into  the  system,  and  there 
assimilated,  and  which  is  distributed  by  the  special 
organs  of  the  system,  each  acting  under  its  special 
functional  power,  to  the  various  uses  of  life — for  the 
growth  of  the  ganglionic  parts  of  the  body,  for  the 
supply  of  the  instincts  (as  seen  in  venery),  and  for 
the  action  of  the  cerebral  functions.  Take  away 
nutrition,  and  they  all  cease  in  their  functions. 
Change  the  direction  of  this  supply  by  sudden  and 
extraordinary  exertions,  or  by  habitual  mental,  and 
moral,  or  immoral  direction,  and  the  physical  char- 


INSUBSTANTIATION.  347 

acter  of  the  body,  and  the  mental  manifestations,  are 
correspondingly  changed.  It  is  a  visible  fact  of  life, 
in  men  and  animals,  as  in  emasculated  colts,  pigs, 
calves,  eunuchs,  etc.,  which  shows  that  these  forces 
may  be  diverted  and  changed  by  the  actual  destruc- 
tion of  the  organs,  and  so  by  their  modification. 
This  actual  destruction,  or  change  of  the  parts  by 
mechanical  means,  modifies  the  structure  of  the  ani- 
mal, as  may  be  seen  in  the  subsequent  growth  of 
their  outer  forms  ;  as  it  also  changes  the  qualities  of 
the  tissues  of  their  flesh,  as  may  be  tested  in  using 
them  as  food, — the  rooster,  the  boar,  the  bull.  It  is 
further  seen  in  the  science  of  physiology ;  it  is  the 
observation  of  daily  life,  that  these  forces  may  be 
altered  in  their  directions,  changed  in  their  actual 
qualities,  turned  into  poisons,  injurious  to  or  destruc- 
tive of  life,  or  converted  into  mental  and  moral  uses, 
by  the  conscious  direction  of  the  self  to  a  higher 
form  of  life.  Thus  it  is  seen  that  the  self-conscious 
moral  direction  of  these  forces,  thus  changeable  and 
ever  changing,  may  be  made  the  elements  of  depu- 
rating and  forming,  around  this  conscious  self,  a 
higher  form  of  organic  life ;  while  to  affirm  that  it  is 
the  spirit  which  is  changed  and  altered,  is  to  affirm 
that  this  spirit  is  but  a  modification  of  forces,  which 
make  it  simply — life.  It  would  then  be  a  mere  or- 
ganic life,  a  result  of  organization,  and  not  the  per- 
during  personality  of  the  man  as  a  conscious  self, 
retorsively,  from  on  the  inner  side  of  this  organiza- 
tion, acting  upon  it,  and  moulding  these  powers,  and 
unfolding,  through  these  organic  veils,  to  the  cogni- 


348  DEUS-SEMPER. 

tion  and  love  of  a  higher  life.  But  these  organic 
functions  in  the  body  of  man,  in  his  instincts  and 
psychic  powers,  are  the  necessary  and  essential  ele- 
ments of  his  growth  in  mental  and  moral  life.  All 
of  his  knowledge,  and  all  of  his  virtue,  grow  out  of, 
or  rather,  through  these.  They  are  the  foundations, 
and  the  elemental  activities^  of  his  individual,  domes- 
tic, social,  political,  and  moral  life.  No  one  of  these 
forms  of  life  are  conceivable  without  them.  Drop 
any  one  of  these  organic  powers  of  life,  and  so  far 
man  is  a  moral  monster  in  the  society  of  the  world. 
To  such  extent  he  can  have  no  true  knowledge  of 
life,  nor  sympathies  with  his  race.  The  true  life  of 
the  individual,  and  of  humanity,  is  a  growth,  through 
all  its  loves,  to  a  higher  love,  in  an  unfolding  men- 
talization,  which  only  grows  out  of  these  successions, 
and  comprehends  them,  and  thus  sanctifies  them  in 
this  unfolded  wisdom  and  love. 

It  has  been  believed  that  joy,  when  intense,  proves 
a  more  frequent  cause  of  insanity  than  grief.  But 
the  heart  and  the  brain  are  not  the  only  organs  which 
suffer  under  the  ascendency  of  the  exciting  emotions ; 
for  the  spinal  cord,  and  all  the  nerves  proceeding  from 
it,  as  well  as  from  the  brain,  partake  of  the  excite- 
ment ;  so  that  there  is  not  a  function  of  the  body 
whose  actions  are  not  influenced  by  the  state  of  the 
moral  feelings  [and  e  converso].  The  tumult  of  the 
system,  by  which  the  brain  and  the  heart  are  so  much 
disturbed,  may  diffuse  itself  wherever  blood  circu- 
lates, or  nerves  convey  sensation "  All  gross 

excesses  debase  an  intelligent  and  moral  being,  and 


INSUBSTANTIATION.  349 

by  their  frequent  repetition  perfectly  enslave  him." 
"  But,  whilst  excesses  of  joy,  and  the  perversity  that 
seeks  it  from  pernicious  sources,  are  so  disastrous  to 
mind  and  body,  it  is  quite  the  reverse  when  expe- 
rienced lawfully,  and  in  moderation.  It  sustains  the 
nervous  energy  and  the  power  of  the  heart ;  gives 
celerity  to  muscular  action ;  aids  digestion,  secretion, 
and  assimilation ;  actuates  to  industry  and  benefi- 
cence ;  gives  elasticity  and  expansion  to  the  mind, 
and  strengthens  the  memory."  W.  Cooke,  M.D., 
Mind  and  Emotions,  pp.  256-9. 

Here  all  is  change,  transmutation.  The  vital 
powers  are  seen  resolving  into  new  forms,  as  one  part 
or  one  set  of  functions  are  brought  into  play  by  sur- 
rounding circumstances,  or  as  they  are  determinately 
•put  into  action  by  the  direct  intendment  of  the  self, 
as  in  physical  labor,  mental  exertion,  or  exercise  of 
moral  sympathies.  Life,  as  a  mere  component  of 
vital  activities,  is  therefore  but  a  composition  and 
resolution  of  forces ;  and  the  spirit,  as  an  immortal 
entity,  for  any  intellectual  and  moral  system  of  the 
universe,  must  be  found  in  some  indestructible  per- 
sonal identity  as  self-cause. 

In  the  animals,  the  gratification  seems  specially,  if 
not  exclusively,  instinctive,  and  begins  and  ends  with- 
out any  discriminations  other  than  those  which  may 
be  accounted  for  in  the  nature  of  their  instincts  com- 
bined into  one  form  of  organic  life.  If  the  instinct 
directs  to  grass,  the  intelligence  inwoven  in  the  in- 
stinct, the  intelligential  functions  of  the  instinct 
which  takes  it  to  grass,  would  give  some  knowledge 

30 


350  DEUS-SEMPER. 

of  the  object, — the  grass ;  so  throughout  the  in- 
stincts. In  man,  the  gratification  is  in  one  organ ; 
the  intellectivity,  which  cognizes  and  determines 
time,  and  place,  and  means,  and  elects  to  do  or  not 
to  do,  for  the  gratification  is  in  other  organs,  and 
necessarily,  so  that  there  may  be  action,  reaction, 
and  independency  of  the  intellectivity  to  do  or  not 
to  do,  and  on  suspension  of  action  to  choose  time ; 
and  for  the  same  reasons,  the  power  of  acting,  of 
actuation,  is  in  separate  organs,  to  be  called  into  ac- 
tion or  withheld  from  action,  until  the  determina- 
tion of  the  intellectivity  is  made.  Thus  the  sepa- 
rateness  of  the  sense  of  gratification  is  found  in  their 
separate  organs,  as  sexual  desire,  hunger,  taste,  and 
the  independence  of  the  intellectivity,  in  its  organic 
forms ;  and  so  for  the  subordinateness  and  specific 
directions  of  the  actuative  powers ;  and  for  their 
inter-correlations  and  inter-dependence.  Thus  it  is 
seen  again  and  always  that  the  economies  of  the 
human  organization  are  so  arranged  that  a  portion 
of  its  life  is  under  the  influence  of  the  animalistic 
instincts,  that  another  portion  belongs  to  its  province 
as  man,  but  that  the  whole  is  or  may  be  brought, 
more  and  less,  for  good  and  for  ill,  under  the  mastery 
of  the  independent  autopsic  self.  And  this  autopsic 
self,  from  this  own  self-centre  of  cause,  originates 
his  own  powers  of  direction,  and  comes  down,  as  it 
were,  from  that  self-centre,  and  masters  the  tyrants 
in  the  flesh,  and  moulds  the  human  powers,  and  gives 
the  whole  man  his  true  character.  And  this  char- 
acter, in  the  law  that  "  the  substance  of  the  cerebrum 


INSUBSTANTIATION.  351 

grows  to  the  conditions  under  which  it  is  habitually 
exercised,"  is  changing,  changing  ever,  under  the  in- 
dividual and  historical  influences  of  his  position  in 
life.  Thus  it  is,  that  the  conscious  spirit  has  his  in- 
dwelling in  this  organization,  and  through,  and  over 
it,  and  on  it,  demonstrates  his  characterizing  effects. 
As  this  conscious  self  ascends  and  perfects  this  life, 
he  sends  down  those  cleansing  and  depuratory  forces, 
which  defecate,  strengthen,  and  unfold  the  moral 
life ;  or  he  may  surrender  himself  a  victim  to  the  in- 
creasing and  overgrowing  depravity  of  the  organ- 
isms, charged  with  the  animalistic  and  human  or- 
ganic forces,  yet  in  the  very  lessons  of  life  which  he 
learns,  prepare  his  retribution.  Not  only  so,  but  as 
these  powers  may  be  controlled  and  modified  in  this 
manner,  so  they  may  be  intensified  and  strengthened 
by  the  concurring  forces  of  the  conscious  self,  super- 
adding these  conscious  powers  to  these  orgasms,  and 
again  "  the  substance  of  the  brain  grows  to  the  con- 
ditions under  which  it  is  habitually  exercised,"  and 
which  are  or  may  be  imparted  to  the  generations 
which  follow.  Thus  it  is,  that  historical  revolutions 
are  as  necessary  to  break  the  solidification  of  society, 
to  introduce  new  changes  in  the  forms  of  life,  as  in 
the  geologic  successions. 

The  conscious  moral  self  is  enthroned  in  the  no- 
bility of  his  majestic  powers,  and  in  no  metaphorical 
or  abstract  theological  free  agency,  may  preside  in 
actual,  positive  potency,  as  he  attains  his  position  in 
the  historical  order.  In  this  presidency,  man  intel- 
lectualizes  his  conduct ;  he  is  conscious  of  his  love  of 


352  DEUS-SEMPER. 

order,  justice,  Tightness,  the  right ;  and  from  this 
centre  he  projects  his  deeds  into  life.  He  is  above 
the  lower  and  the  subsidiary  organisms,  yet  uses 
them  in  the  conscious  possession  and  exercise  of  these 
his  own  intrinsic  powers.  The  triplicity  stands  re- 
vealed. In  all  the  movements  of  this  conscious 
triplicate  Self,  out  into  nature  and  life,  he  moves  by 
his  actuating  power,  and  w^hen  delivered  to  the  arm, 
or  any  organ  of  motion,  this  power  is  called  muscular 
force ;  and  when  further  communicated  to  a  sub- 
stance in  nature,  as  a  weapon,  or  the  pen  in  the  hand, 
it  is  called  physical  force.  The  name  is  changed,  but 
j:he  force  is  the  same.  This  actuating  power,  in  every 
normal  act,  is  directed,  as  to  form,  time,  etc.,  by  the 
intellectual  power,  and  the  letter  is  made,  the  book 
is  written,  and  the  goodness  or  the  crime  is  shaped 
by  that  intellective  force,  from  these  organic  passions 
or  this  purer  will,  before  or  at  the  time  it  is  delivered 
over  to  the  objectifying  power  of  the  Self.  And  both 
the  actuation  and  the  thought  are  thus  set  over  into 
life  for  some  gratification, — in  this  higher  region  of 
life  alone  striving  for  a  higher  order,  a  purer  justice, 
a  holier  life  of  love.  Now,  by  the  law  which  runs 
throughout,  from  the  initiate  causations  creating 
matter  and  forces,  and  providing  their  actions  and 
reactions  in  the  various  planes  of  forces,  and  these, 
retorsively,  subjected  to  the  conscious  powers  as 
forces  in  the  Self,  and  all  accompanied  with  changes, 
changes  and  modifications  of  substance  and  form, 
we  see  in  all  the  actions  of  this  conscious  Self,  in, 
over,  and  through  the  organic  instrumentalities  thus 


INSUBSTANTIATION.  353 

placed  at  his  disposal,  that  they  are  forces  executing 
in  effects,  and  that  they  involve,  as  the  law  of  their 
action,  "  changes  of  structure  and  the  formation  of 
newly  generated  tissue,"  and  thus,  from  time  to  time, 
man  moulds  and  chisels  his  own  statue. 

a.  The  Actuous  force  projects  the  arm.  The  al- 
terative and  characterizing  notation  of  this  force  is 
from  the  Self  outwardly.  It  is  through  and  at  the 
end  of  the  arm  ;  it  is  at  the  end  of  the  chisel  or  pen, 
and  it  leaves  its  effects  in  art  and  on  nature.  But 
there  is,  in  consequence,  a  modification  of  the  or- 
ganic structure  from  the  self-centre  outwardly.  This 
is  not  distinguishable  in  a  single  stroke  of  the  arm, 
but  becomes  very  apparent  in  the  constant  use  of  the 
mallet  and  the  pen,  and  it  is  traceable  in  the  manip- 
ulations of  both,  as  in  the  use  of  all  instrumentali- 
ties. They  leave  their  legible  and  manifold  versa- 
tilities in  the  capacity  and  ease  with  which  the 
psychical  and  muscular  organisms  respond  to  the 
movements  of  the  autopsic  Self.  It  may  be  said, 
that  the  increased  muscularity  of  the  arm  resulting 
from  the  use  of  the  mallet,  is  from  the  flow  of  blood 
occasioned  by  the  exertion.  And  so  it  is,  but  it  is 
the  nisus,  the  energizing  of  the  Self,  which  occasions 
the  increased  flow  of  blood.  It  is  the  actuous  force 
which  first  passes  along,  and  the  vivifying  blood  fol- 
lows. It  is  something  more  than  the  flow  of  blood, 
for  an  increased  flow  of  blood  may  take  place  in  dis- 
ease and  produce  disease,  while  the  increased  flow 
under  normal  conditions,  is  the  sign  and  the  means 
of  health, — a  change  of  structure,  and  the  produc- 

30* 


354  DEUS-SEMPER. 

tion  of  newly  generated  tissue.  In  the  instances  of 
the  nicer  arts,  where  there  is  no  increase  of  muscu- 
larity, what  is  it  that  gives  the  tact  and  versatility, 
as  in  the  etching-tool  and  pen?  what,  that  makes 
the  ends  of  the  fingers  the  eyes  of  the  blind !  There 
is  a  modification  by  the  actuous  force,  accompanied 
with  the  intellectual  power  and  the  love  of  art,  of 
excellence,  of  success,  of  form,  or  a  necessity  to  the 
blind,  or  of  goodness  and  duty.  The  notation  is 
along  the  whole  line  of  the  fibres  concerned  in  the 
movement,  and  the  brain  itself  is  modified  and 
strengthened  and  made  versatile  in  its  capacity  for 
action.  Shells  expand  around  the  soft  pulp  which 
lives  and  moves  within.  In  the  animal,  this  change 
is  animal  life  ;  in  man,  it  is  human  life  ;  in  the  spirit, 
it  is  unfolded  spiritual  power.  * 

b.  These  facts  not  only  illustrate  the  philosophy 
of  these  notations,  but  give  important  information 
on  the  dietetics  of  the  soul,  and  the  healthful  and 
moral  management  of  the  instinctive  organs.  The 
strength  of  these  passions  and  affections  is  increased 
by  indulgence.  The  moral  forces  which  should  con- 
trol them,  instead  of  exercising  a  salutary  restraint, 
are,  more  or  less  consciously,  added  to  and  injected 
into  the  organs,  and  the  violence  of  their  action  in- 
creased accordingly.  The  instinctive  and  human 
powers  are  increased,  until  their  cumulated  impor- 
tunance  may  call^upon  the  entire  system  for  supply, 
and  the  system  be  exhausted  for  the  gratification, 
and  the  victim  in  his  ruin  becomes  a  symbol,  the 
base  representative  of  one  who  was  capable  of  being 


INSUBSTANTIATION.  355  ' 

a  high,  actuous,  intellectual  and  loving  Personality, 
but  who  has  surrendered  all  these  great  powers  to 
an  instinctive  sensual  passion,  and  betrayed  the 
evangelism  of  his  love.  When  these  forces  are  not 
expended  in  these  lower  gratifications,  which  "in- 
crease the  appetite  by  that  on  which  it  feeds,"  but 
are  compressed  and  directed  on  a  single  object  or 
pursuit,  subject  of  thinking  or  desire  of  the  mind, 
then  the  one  passion,  in  the  combination  and  inten- 
sification of  the  forces,  swallows  up  all  the  others, 
and  what  is  called  mental,  psychical  disease  occurs, 
and  the  influences  continued,  monomania,  ascetic 
Jesuitry,  or  idiotic  masturbation,  may  result.  When 
the  conscious  autopsy  brings  himself  to  the  work  of 
subordinating  the  instincts  and  the  cultivation  of 
the  psychic  powers  within  for  objects  lying  within 
the  plane  of  human  life,  the  product  will  be  merely 
the  accomplished  artist,  the  subtle  casuist,  the  acute 
logician,  the  formal  moralist,  the  dry  theological 
speculator,  the  ambitious  prelate,  the  inexorable  in- 
quisitor. But  when  the  Self,  in  the  supremacy  and 
serene  self-possession  of  his  own  unfolded  trinominal 
powers,  in  the  conscious  appreciation  of  the  fact  that 
he  occupies  a  position  of  duty  and  of  responsibility 
in  the  great  order  of  life,  wrhich  is  moving,  guiding, 
governing,  and  unfolding  humanity  and  itself  in  all, 
and  that  there  is  a  full  tide  of  reciprocity  flowing 
through  all,  and  to  reciprocate  in  the  end,  in  which 
he  is  a  part  of  all,  and  the  all  is  for  the  end,  then  he 
will  be  the  noblest  of  them  all,  for  he  will  include 
them  all  in  the  fulness  of  his  higher  life. 


356  DEUS-SEMPER. 

So  in  the  intellective  processes  there  are,  unmis- 
takably, notations  in  and  upon  the  organisms.  In 
addition  to  what  has  been  said,  the  thinker  at  all 
accustomed  to  these  operations,  and  who  has  ob- 
served life,  knows  how  one  faculty  of  the  intellective 
organization  may  be  cultivated  at  the  expense  of 
others.  He  knows  how  wholly  evanescent  and  irre- 
claimable are  many  thoughts  which  come  and  go ; 
but  if  he  has  seized  and  retained  them,  examined 
them  with  care,  given  them  the  nisus  of  his  cog- 
nitic  power,  and  then  stored  them  away  by  positive 
impressment,  their  recall  is  more  certain  and  definite. 
When  they  have  passed  from  the  self,  in  the  registry 
of  his  outward  telegraphing,  and  they  are  delivered 
over  into  completed  acts,  they  are  readily  recalled 
by  the  deed,  the  symbol,  the  written  form  revibrating 
the  registration  which  has  been  made.  When  the 
registration  is  on  the  sense  only,  and  the  cognitive 
registration  is  not  made,  there  is  no  consciousness 
nor  memory  of  the  fact,  the  thought,  as  in  reverie, 
etc., — the  clock  is  not  heard,  the  reverie  is  irrecalla- 
ble,  the  somnambulist,  in  most  cases,  is  unconscious. 

c.  "  Keep  thy  heart  with  all  diligence,  for  out  of  it 
are  the  issues  of  life."  Here  it  is  seen,  and  all  who 
have  made  any  advance  in  life  know,  that  it  is  not 
sufficient  that  the  head  alone  should  comprehend  the 
law  of  duty,  the  formula  of  right,  the  definition  of 
justice,  the  demonstration  of  the  power  and  wisdom 
and  love  of  God.  It  is  not  sufficient  if  the  intellec- 
tivity  alone  apprehends  it, — it  must  sink  down  into 
the  heart  as  it  were.    It  must  be  embraced,  function- 


INSUBSTANTIATION.  357 

alized,  infecundated  by  the  affections,  by  the  love. 
Those  least  acquainted  with  the  details  of  psychical 
science  or  physiology,  or  have  made  the  most  pass- 
ing observation  of  life,  know  that  various  passions 
and  affections  produce  their  various  and  correlate 
effects  on  various  respondent  parts  of  the  system, — 
the  wear  and  tear  of  life,  the  change  of  structure 
and  the  production  of  new  tissue,  as  these  passions 
and  affections  temporarily  or  permanently  engrave 
their  characteristic  effects  on  the  features,  and  in 
many  instances  leave  their  impress  upon  the  whole 
system.  The  artist  will  furnish  unmistakable  pic- 
tures of  anguish,  grief,  remorse,  pity,  joy,  hope,  and 
everywhere  patience  sits  on  a  monument  smiling  at 
grief.  These  affections  are  generally  recognized  un- 
der the  generic  term  of  Feelings.  In  common  lan- 
guage, a  man  speaks  of  his  feelings,  and  discrim- 
inates them  against  his  animalistic  instincts,  as 
against  his  will, — his  doing  power  and  the  thinking 
of  his  head.  The  Feelings  are  called  acute,  depress- 
ing, harrowing,  elevating,  morbid,  etc.,  and  are  di- 
vided into  every  phase  of  emotion,  for  which  an 
emotional  adjective  has  welled  up  from  the  depths 
of  the  human  consciousnes,  or  which  it  could  bor- 
row from  physical  nature,  to  denote  their  effects  in 
and  upon  the  organization.  They  always  imply  a 
positive,  acting  force,  and  they  compound  into  mel- 
anchoty  pleasure,  malignant  joy,  fiendish  love ;  and 
the  strifes  of  private  life,  and  still  more  the  mad- 
ness of  civil  war,  and  the  demoniac  fanaticisms  of 
religious  hatreds,  give  them  a  horrible  significance. 


358  DEUS-SEMPER. 

The  Self  translates  into  language  of  his  own  nor- 
malative  production  or  appropriation  the  notations 
made  upon  the  various  viscera— the  handwriting  on 
the  walls  of  the  heart,  and  which  record  his  crime 
and  his  goodness. 

Thus  it  is  seen,  and  close  observation  in  daily  in- 
tercourse will  present  it  in  constant  and  diversified 
illustrations,  that  in  man,  the  psychic  organization 
is  endowed  with  various  functionalized  organs,  with 
their  special  functions.  The  instinctive  and  homol- 
ogous cunning  of  the  fox  is  represented  by  an  in- 
stinctive cunning  in  man,  yet  to  be  by  him  con- 
sciously or  unconsciously  exercised  in  the  mere  means 
of  his  animal  or  his  human  success,  or  in  that  com- 
posite of  conscious  conduct  where  there  is  the  cun- 
ning of  the  serpent  and  the  harmlessness  of  the  dove. 
So  the  ferocity  of  the  tiger,  the  gluttony  of  the  sloth 
or  the  serpent,  the  social  affection  of  the  birds,  fishes, 
and  beasts,  etc.,  inwoven  in  their  natures,  have  their 
direct  representatives  in  man,  yet  in  great  differences 
and  variety.  But  while  this  is  so,  there  is  a  distinct, 
controlling  self-centre  of  autopsic  powers,  which  may 
reign  over  and  in  some  sense  govern  those  instincts  or 
orgasms.  The  fox  is  cunning,  not  because  he  wants  to 
be  so,  as  the  exercise  of  a  self-conscious  power  within 
him,  but  because  he  cannot  help  it.  It  is  the  law- 
force  of  his  nature.  The  improved  man  consciously 
or  self-consciously  mobilizes  this  instinctive  quality 
within  and  restrains  and  directs  it  by  a  superior 
force.  So  throughout.  In  practical  daily,  tribal, 
and  national  life,  the  cunning  of  men  is  played  off 


INSUBSTANTIATION.  359 

on  each  other;  so  their  ferocity,  their  combative- 
ness,  their  Acquisitiveness,  etc.  And  so  long  as  the 
game  of  life  is  the  game  of  these  antagonisms,  the 
law  of  life  will  be  or  approach  the  characteristics  of 
the  animal.  And  there  is  no  escape  from  the  ever- 
recurring  law  of  cause  and  effect,  to  prevent  such  a 
state  of  society  from  its  doom,  but  to  go  higher  up. 
Go  into  the  abodes  of  men,  and  there  observe  the 
solicitude,  the  brooding  care  of  the  earthly  prudent 
parent  watching  his  children,  especially  his  sons, 
arriving  at  the  age  of  puberty,  to  save  them  from 
themselves,  to  get  them  over  that  period  in  which 
the  animalistic  passions  are  first  pouring  their  im- 
pelling orgasms  through  the  veins,  and  more  and  less 
affecting  the  whole  nature  of  these  unfolding  sons  of 
men,  and  to  carry  them  over  into  the  prudential  con- 
duct, which  will  fit  them  for  the  business  and  society 
of  life.  And  then  go  into  that  other  abode,  where 
prudence  is  not  neglected,  but  the  deep,  calm,  quiet 
earnestness  is  in  constant  watchfulness  to  take  the 
children  of  love  over  into  the  higher  life,  where  there 
is  an  immortal  unfolding  for  the  ages  and  the  life  of 
Jehovah,  and  it  will  appear,  it  will  come  to  you  as 
a  new  and  profound  knowledge  of  the  ways  of  God, 
that  in  virtue  of  the  very  essences  of  the  spiritual 
life  infolded  in  the  nature  of  all  men,  which  appears 
wherever  we  touch  it  in  life  or  ascend  and  think  it 
in  God,  there  are  bonds  of  sympathy  and  union. 
You  will  see  that  in  the  lower  life,  thieves,  drunk- 
ards, murderers,  prostitutes,  etc.,  herd  together,  and 
the  exercise  of  one  passion,  appetite,  or  low  cunning 


360  DEUS-SEMPER. 

unfolds  and  exercises  the  respondent  natures  in  the 
others,  but  that  the  depuration  and  self-devotion  of 
one  or  more  tends  to  communicate  depuration  and 
self-devotion  to  and  in  the  others,  and  as  each  ascends 
he  suppresses  the  respondent,  the  baser  sympathies 
of  the  lower  natures. 

Thus  the  confusions  of  evil  times  are  more  con- 
founded when  monstrous  falsehoods  and  imputed 
villanies  produce  among  the  guilty  the  very  effects, 
the  characteristics  they  impute  to  others ;  yet  in  the 
conflict  and  the  self-contrast  there  is  or  may  be  an 
ascent  for  both.  These  dispositions  are  engraved  in 
the  actual  life  in  the  evident  law  of  change  of  struc- 
ture by  the  substance  of  the  brain  growing  to  the 
conditions  in  which  it  is  habitually  used.  And  thus 
is  seen  the  necessity  for  the  toil  and  the  sorrows  and 
the  disappointments  of  life,  and  the  constant  pres- 
ence of  higher  hopes  and  holy  ideations  to  mingle 
their  influences  with  these  causes,  and  thus  break  up 
the  animal  and  the  human  within,  that  the  Self  may 
and  shall  unfold  his  own  spiritual  Self-hood,  "  that 
ye  put  off ',  according  to  the  former  conversation  [the 
associative  sympathies],  the  old  man  which  is  corrupt 
according  to  the  deceitful  lusts,  and  be  renewed  in  the 
Spirit  of  your  Mind"  As  the  law  and  the  forces  of 
the  entire  organization  proceed  from  the  foetal  heart 
and  brain  in  the  mother's  womb,  so  the  law  and  the 
forces  of  the  unfolding  life  come  from  the  reason,  the 
intellectivity  of  the  race,  yet  in  consociation  with  the 
love  of  a  holy  life.  Thus  it  is  seen,  that  in  the  great 
law  of  progress,  in  the  individual  life  unfolding,  and 


INSUBSTANTIATION.  361 

by  its  diffusive  mentalization  becoming  a  tribal  and 
national  progress,  there  is  a  New  Birth  of  struggle, 
and  so  frequently  of  agony,  in  that  period  of  life 
when  the  individual  passes  through  the  passions 
and  desires  of  puberty  into  the  clearer  intellective 
light  and  higher  conduct  of  manhood,  and  tribes  are 
emerging  from  barbarism  into  civilization.  And  so, 
there  is  a  New  Birth,  a  holier  unfoldment  of  knowl- 
edge and  life,  when  the  individual  breaks,  it  may  be 
with  many  struggles,  from  the  fetters  of  both,  into 
that  still  higher  plane  of  existence,  when  and  where 
he  sees  his  unfolding  life  reaching  to  an  immortal 
life,  where  the  animal  passions  and  the  human  pur- 
suits have  no  place,  and  he  is  in  Form  and  Faith — 
now  a  veracious  knowledge — a  son  of  God. 

In  this  connection,  be  it  carefully  observed  again, 
that  the  pursuit  of  the  insistent  truth — whether  it  is 
Laplace  building  up  the  Mechanics  of  the  Universe, 
Mirabeau  constructing  his  System  of  Nature,  or  the 
Physicists,  everywhere,  demonstrating  the  material 
persistence  and  correlations  of  forces — is,  in  itself, 
that  of  a  clear,  calm,  unemotional,  intellective  pro- 
cess. But  it  may  be  accompanied  with  various  inci- 
dental emotions  as  contingent  to  it,  and  depending 
much  upon  the  personal  of  each  self  conducting  the 
investigation,  and  such  as  characterize  the  various 
combinations  of  organic  character  in  each.  The  pro- 
cedure may  be  accompanied  with  emotion,  as  love 
of  the  practical  use,  love  of  fame,  etc.  And,  in  like 
manner,  it  may  be  seen  that  Rationalism,  when  con- 
ducted in  its  partial  and  truncated  manner,  a  poste- 

31 


362  DEUS-SEMPER. 

riori  may  investigate  the  science  of  morality  in  much 
the  same  manner,  and  as  an  unemotional,  intellectual 
process,  as  cTHolbach  in  his  Academical  Questions, 
Hobbes  in  his  Leviathan,  constructing  an  artificial 
morality  for  society,  Bentham  in  his  Legislation  of 
Utility,  Godwin  in  his  great  work  on  Political  Jus- 
tice, etc.,  etc. ;  the  Stoics,  the  Cynics  of  the  old  Greek 
school,  and  Mill,  and  Owen,  and  the  French  Ency- 
clopedists of  modern  times.  But  this  science  of  mo- 
rality cannot  be  w^holly  separated  from  the  cognition 
that  it  is  connected  with  and  for  the  government  and 
use  of  conscious  autopsic  agents,  and  cannot  be  freed 
from  human  sympathies,  in  all  their  forms  of  pas- 
sions, appetites,  desires,  and  hopes,  and  the  well-be- 
ing of  man.  It  has,  more  or  less,  the  coldness  and 
abstraction  of  the  mathematical  formula  in  it.  It 
has  no  sanction  except  human  prudence ;  it  has  no 
vindicatory  authority  except  human  government  and 
state  despotism  ;  it  has  no  love  for  the  law  of  an  un- 
folding movement,  which  runs  through  the  system 
for  the  sake  of  the  end,  and  its  end  perishes  here  with 
the  individual  and  ttte  race.  Nor  will  it  have  aught 
else  in  it,  unless  and  until  it  ideatively  ascends  with 
a  holy  love  into  the  a  priori  condition,  to  the  divine 
ideas.  And  then,  all  things  are  seen  in  their  correla- 
tions to  a  personality  that  governs,  and  personalities 
that  are  governed  by  their  intellective  cognition  of 
some  system,  more  or  less  imperfect  or  perfect,  which 
unfolds  in  the  sympathies  and  reciprocation  of  a  love 
breaking  through  the  storms  of  blood,  flecked  with 
light  in  the  intermediary  progression,  and  pointing 


INSUBSTANTIATION.  363 

forward  to  the  full  day.  The  conscious  autopsy,  gath- 
ering, from  all  his  sources  of  cognition,  his  correla- 
tions to  the  creative  deity,  and  passing  through  the 
modal,  the  appointed  statutory  morality  of  this  plan- 
etary life,  to  the  absolute  and  positive  immutable  mo- 
rality of  God,  underlying  his  whole  movement  into 
creation  as  furnishing  the  nature  of  his  actuation,  and 
his  covenant  to  the  solidaric  humanity,  he  feels  and 
learns  his  need  of  conformity  in  himself,  and  from 
himself,  and  with  all  others,  ascends  and  moulds  his 
life  to  principle,  in  the  comprehensiveness  of  a  love 
which  embraces  all,  and  toils  for  all.  In  this  way  the 
self  reaches  the  intusception  of  a  love,  intelligence, 
and  power  in  him  who  has  surrounded  man  with 
these  correlations,  and  in  these  correlations  has  pro- 
vided for  an  expanding  growth,  and  an  ascent  toward 
Him,  in  the  majesty  of  his  might,  and  in  the  w^ise 
order  and  love  of  his  righteousness.  In  these  pro- 
visions for  growth  and  advancement,  by  self-culture, 
is  the  necessity  for  the  disciplinary  education  of  life, 
and  the  life  of  humanity,  in  the  unfolding  ages,  which 
changes  at  various  periods  in  the  history  of  indi- 
viduals, and  of  the  tribes  and  legitimates,  the  Mosaic 
ministration,  and  the  various  nationalities  and  eccle- 
siasticisms  of  the  earth,  preparing  for  rejuvenescence. 
In  this  way,  and  again  and  always,  when  the  cogni- 
tion of  the  self  is  turned  fully  towards  God,  this  self 
reaches  the  intusception  of  the  love,  intelligence,  and 
power  in  Him  who  governs,  and  he  finds,  in  the  prog- 
ress of  the  ages,  a  love  for  principle  infolded  in  the 
movement,  as  a  means  of  obeying  in  love  him  who 


364  DEUS-SEMPER. 

governs.  Thus  He  leads  to  love.  "  But  when  that 
which  was  perfect  is  come,  then  that  which  is  in  part 
shall  be  done  away  ;  and  now  abide  faith,  hope,  char 
ity  ;  but  the  greatest  of  these  is  charity."  For  char- 
ity, in  the  great  fulness  of  its  suffusion  into  the  life, 
defecates  the  sensual,  purifies  the  psychical  elements, 
and  in  its  holy  beneficence  crowns  the  life  with  light, 
the  intelligence  of  an  intellectivity  undisturbed  by 
passions,  unclouded  by  the  vices  of  unholy  purposes 
ending  in  the  mere  self;  and  relying  on  his  love  who, 
serenely  terrible,  governs,  yet  unfolds  in  love.  And  to 
such  he  communicates  consciously,  in  the  everlasting 
Now  and  Here  of  his  omniscience  and  omnipresence, 
unfolded  in  the  order  of  his  movement  in  his  system, 
even  as  the  atom  or  the  sparrow  was  his  conscious 
creation.     And  are  ye  not  worth  many  sparrows  ? 

Every  Self  is,  therefore,  to  his  own  Self,  the  cen- 
tre of  the  world.  He  must  be  conceived  in  his  cen- 
tral self  as  a  persistent  life,  a  solidaric  entity,  unfold- 
ing through  his  organization,  or  else  in  attaining 
new  fundamental  elements  in  his  own  central  life, 
substantially  a  thing  of  changes  and  accidence, — a 
mere  production  of  the  autonomy.  Not  only  so,  but 
as  this  self  is  a*  centre  of  self-causes,  conceivable  only 
in  these  essential  activities,  he  can  not  borrow  from 
Deity  other  causations  for  essential  and  persistent 
action,  without  the  implication  of  positive  panthe- 
ism. And  this  implication  is  more  satisfactorily 
avoided  in  the  conclusion  that  it  is  a  spiritual  entity 
unfolding  the  complement  of  his  powers  in  and  by 
his  organization  throughout   the  unfolding  move- 


INSUBSTANTIATION.  365 

ments  of  the  deific  plan.  This  Self  is  a  centre  of 
self-forces,  and  minds  somewhat  accustomed  to  dis- 
crimination, call  and  admit  them  to  be  forces,  al- 
though they  have  not,  by  self-conscious  appreciation, 
realized  them  to  be  positive  forces.  Popular  phrase- 
ology is  pregnant  with  the  unconscious  truth,  which 
is  constantly  expressed  in  no  metaphorical  language, 
or,  if  so,  is  only  the  preparation  of  that  language 
from  the  physical  world,  which,  in  its  time,  will  re- 
veal new  and  higher  truths,  as  always  heretofore,  in 
the  spiritual  world.  All  persons  say,  force  of  will, 
strength  of  intellect,  force  of  intellect,  powerful  emo- 
tions, strong  love,  intense  hate,  violent  passions,  and 
use  diminutive  terms  of  the  like  kind  to  express 
their  lower  or  weaker  forms.  When  the  actuous 
force  from  the  Self,  called  in  this  popular  language 
the  strong  will,  by  its  initiate  movement  on  the 
brain,  and  delivered  to  the  muscular  system,  moves 
heavy  weights,  it  can  be  readily  notionalized  as  a 
force  when  applied  to  man,  and  wTill  be  ideated  as 
an  almighty  force — Elohim — when  applied  to  Deity, 
building  up  and  swaying  the  planetary  systems,  and 
endowing  the  tempest  and  the  earthquake  with  their 
energies.  When  this  Actuous  power  is  seen  waiting 
for  the  designs,  and  forms,  and  directions,  and  times, 
and  places  of  actuation  from  the  Intellectivity,  and 
this  is  seen  as  implexing  and  inweaving  this  execu- 
tive force  with  forecasted  movements  and  wise  cor- 
relations to  certain  and  definite  issues,  as  the  char- 
ioteer directs  the  force  of  the  horse,  as  the  statesman 
or  the  demagogue  guides  the  forceful  passions  of  the 

31* 


366  DEUS-SEMPER. 

mob  of  life,  it  will  be  seen  that  the  intellective  force 
cumulates  into  and  enlifes  and  functionalizes  this 
force  with  form-giving  directions,  which  tunnels 
hills,  levels  mountains,  and  controls  legions  in  bloody 
conflict  and  fierce  charge  of  battle.  Then  ascend 
and  see  the  forms,  correlations,  times,  places,  quan- 
tities, and  qualities  of  all  things  in  the  Divine  Intel- 
lectivity  before  they  were  actualized,  fashioned  forth 
into  nature  and  the  orders  of  nature.  .  .  .  When  in 
the  emotional  movements,  the  blood,  in  spite  of  the 
reason  and  the  will,  bounds  through  the  whole  frame, 
sending  their  telegrams  to  the  head,  the  heart,  the 
cheek,  the  bowels,  etc. ;  when  Howard  traverses  Eu- 
rope on  his  mission  of  love  ;  when  Wilberforce,  with 
slender  abilities,  controls  a  nation  by  sympathy; 
when  nations  unite  in  a  love  of  country,  and  a  com- 
munity of  sympathy  attracts  man  into  associations 
of  a  civil,  political,  or  religious  character,  and  when 
love  draws  men  to  and  from  the  ends  of  the  earth, — 
that  force,  underlying  all  these  movements  and  iden- 
tified with  all,  will  be  felt  and  known  to  be  a  posi- 
tively attracting  force — a  drawing  together,  as  dis- 
tinct and  positive  as  that  which  in  the  magnet  at- 
tracts and  holds  the  iron  ;  as  that  which  holds  the 
sun  and  the  planets  in  their  places ;  as  the  universal 
attraction  of  nature. 

It  may  now  be  apodictically  affirmed,  that  Vice  is 
in  the  very  system  of  creation,  and  that  evils  must 
result  from  the  very  vice  of  the  system.  Liv.  Forces, 
c.  vii,  13, 14, 18  ;  II,  ii,/.  Man  is  in  this  system,  and 
always,  for  himself,  its  centre.     Id.,  iv,  19 ;  II,  iii,  10, 


INSUBSTANTIATION.  367 

11 ;  iv,  3.  It  is  in  the  struggle  with  this  vice  and 
these  evils,  that  he  arrives  at  self-consciousness. 
Without  these,  there  is  no  improvement,  no  progress, 
no  unfolding  life.  Elsewise  there  are  here,  no  means 
of  unfolding  his  spiritual  life  and  practicalizing  it  in 
intelligence  and  growing  and  self-conscious  virtue. 
Water  is  necessary  to  life,  yet  water  will  destroy ; 
fire  will  give  comfort  to  the  hearth,  yet  will  con- 
sume the  mansion;  it  manipulates  all  the  arts,  and  is 
the  destructive  agent  of  the  battle-fields.  These  are 
causes  and  effects  in  the  very  system  of  the  universe. 
Instincts  are  essential  to  the  perpetuation  and  the 
life  of  the  animal  races,  yet  the  tiger  will  kill  the 
doe,  the  saint,  or  the  philosopher ;  the  beaver  will 
hoard  his  winter's  store,  and  man  will  pile  his  moun- 
tains of  wealth ;  and  without  these  causes  in  effects 
as  instincts  in  man,  he  cannot  perpetuate  and  pre- 
serve his  animal  life ;  nay,  he  cannot  promote  his  in- 
tellectual and  moral  life.  His  virtues  grow  out  of 
this  very  vice  and  these  evils  of  the  system.  As  we 
ascend  into  the  psychic  organization  of  man  as  man, 
the  same  order  of  prearranged  vice  and  evil  appears, 
and  from  which  and  out  of  which,  man  is  to  unfold 
his  spiritual  life,  and  ascend  to  higher  heights,  iii, 
10.  The  physical  effects  cannot  come  without  their 
causes.  The  animal  effects  cannot  come  without 
their  causes.  So  in  the  human  life,  the  evolution  of 
the  higher  life  of  man  from  the  complexure  of  his 
instincts  and  psychic  powers  is  inconceivable  with- 
out all  the  precedent  planes  of  causes.  All  are  in  the 
forecasted  order  of  Omniscience.     In  the  stability 


368  DEUS-SEMPER. 

and  harmony  of  this  order,  as  the  abiding  law  of 
the  universal  movement,  the  mind  escapes  from  the 
continual  pantheism  of  all  fetichisms,  polytheisms, 
and  spiritual  despotisms.  And  these  causes  and  ef- 
fects, these  instincts  and  psychic  powers  of  man,  are 
stripped  of  pantheistic  satanism.  They  run  down 
through  the  geologic  eras  and  historical  ages  as 
parts  of  one  system.  There  is  no  one  Virtue  which 
does  not  grow  out  of  or  rather  thus  through  this 
system  of  Vice  and  Evil,  and  they  are  found  as  de- 
ific  ordinations  in  the  system  preparing  the  geologic 
eras,  and  providing  for  the  historical  successions. 
Temperance,  chastity,  prudence,  patience,  fortitude, 
love,  fear,  hope,  mercy,  justice,  charity,  discipline, 
instruction, — education  evolves  from  the  struggle. 
Sin  is  the  subjective  condition  of  the  Self.  It  is  the 
self-conscious  neglect,  misuse  or  abuse  of  these  in- 
strumentalities placed  at  the  ultroneous  disposal  of 
man.  Justice — Righteousness,  and  tightness,  then, 
is  simply  the  divine  order  working  in  the  confusions 
and  disorders  (harmonious  discords)  of  humanity. 
Human  justice,  rightness  is  therefore  the  approxi- 
mative attainment  of  human  conduct,  for  moving 
wisely  and  lovingly  in  the  divine  order  for  the  puri- 
fication of  each  Self,  and  the  onward  movement  of 
all  through  these  discords  which  unfold  the  hidden 
harmonies  underlying  the  whole. 

Nearly  all  things  which  a  man  may  do,  he  must 
do  rightfully,  or  wrongfully.  He  is  concupiscent, 
yet  there  is  fornication  and  adultery,  and  the  human 
race  must  be  continued,  or  the  very  order  of  the  Al- 


INSUBSTANTIATItfN.  ■  369 

mighty  must  fail.  If  this  is  wrong,  the  whole  order 
of  God,  in  regard  to  man,  is  founded  on  wrong.  Nay 
he  has  provided  that  the  race  shall  not  fail,  and  with- 
out this  instinct  man  cannot  evolve  his  intellectual 
and  moral  powers.  It  is  the  base  of  all  worth  and 
worthiness  in  man,  for  out  of  it  grow  the  domestic, 
social,  political,  nay  the  religious  virtues, — the  whole 
moral  life  of  humanity.  Eunuchism  is  its  deadly  foe. 
Physically  it  destroys  the  race,  morally  it  destroys 
all  the  virtues,  growing  out  of  the  man,  the  family, 
the  social  life,  and  the  state.  Unlicensed  indulgence 
tends  to  deep  corruptions  in  all  these  particulars.  It 
is  therefore  the  subject  of  limitation,  of  law.  On  the 
one  hand  its  product  is  pollution,  always  in  some 
form.  On  the  other  hand  it  is  the  old  Stoic  asceti- 
cism, with  all  its  moral  monstrosities.  In  the  aggre- 
gate of  any  body  of  men  it  is  the  malversation  of 
their  moral  powers.  .  .  .  Again,  man  is  organically 
combative,  aggressive,  and  there  is  the  whole  strug- 
gle of  life  in  the  conflict  of  physical  nature  to  over- 
come, and  the  wild  beast  and  the  serpent  and  the 
reptile  to  conquer  and  eradicate,  and  vice  and  evil 
to  abate,  and  rights  to  uphold  and  wrong  to  redress. 
The  instincts  direct  to  these  in  certain  particulars, 
and  a  higher  determinate  self-consciousnss  is  required 
in  others.  Shall  man  then  be  an  idler  in  actual  life, 
or  shall  he  be  a  moral  combatant,  using  moral  means 
in  the  abatement  of  moral  vice  and  evil,  by  actuating 
knowledge  and  love  into  the  order  of  society  ?  .  .  . 
He  is  acquisitive ;  shall  it  be  an  earthly  acquisitive- 
ness, or  of  light  and  love,  which  as  he  gains  he  will, 


370  DEUS-SEMPER. 

in  some  form,  radiate  upon  life  ?  He  is  cunning ; 
shall  it  be  the  cunning  of  the  serpent  and  the  Jesuit, 
or  the  broad  combinations  of  the  aspiring  man,  seek- 
ing the  universal  system  of  Jehovah?  "Being  crafty, 
I  caught  you  with  guile,  but  did  I  make  a  gain  of 
you  ?"  The  law  of  physical  and  moral  causes  and 
their  constant  inosculation  runs  through  all  his  ac- 
tivities, and  evolves  in  a  system  of  moral  correla- 
tivity,  to  the  unfoldment  of  which  all  the  elements 
are  essential.  There  is  not  a  muscular  power,  an 
instinct,  passion,  appetite  or  psychic  power,  in  man, 
which  has  not  its  obverse  and  reverse  poles  of  action, 
and  its  moral  use  and  abuse. 

Vice  and  evil  can  now  be  seen  as  secondary  causes, 
resulting  from  the  actual  fact  of  creation,  and  as  pre- 
arranged in  their  systematic  correlations  in  geology, 
in  physical  geography,  and  in  the  historical  deploy- 
ment of  the  nations,  and  as  coming  out  of  the  power, 
wisdom,  and  love  of  God,  justifying  in  their  proces- 
sions and  tending  to  justification  in  the  end.  And 
the  indestructible  and  unchanging  Self,  in  the  im- 
mortality of  his  nature,  the  solidarity  of  his  kinhood 
to  all  other  selves,  is  passing  through  and  struggling 
w^ith  these  evils  of  the  system,  and,  preserving  his 
subjective  identity,  unfolds  his  spiritual  life.  Nay 
he  only  unfolds  it  in  communication  and  communion 
of  ascending  sympathies  with  all  other  selves  in  the 
ascent  upwards  and  forever  upwards,  in  the  self- 
unfolding  of  the  harmonies  of  this  threefold  life,  in 
this  order  of  the  Almighty.  The  infinite  Power,  the 
absolute  wisdom,  the  perfect  love  extends  through 


INSUBSTANTIATION.  371 

all  the  incalculable  systems  of  worlds  and  the  sys- 
tem of  systems,  and  each  must  have,  it  is  the  invin- 
cible law  of  thought  to  those  who  can  go  up  into 
these  wider  correlations,  their  new  or  other  forms 
of  power,  of  wisdom,  and  of  love.  "In  my  Father's 
house  there  are  many  mansions,"  and  "  such  a  one 
[was]  caught  up  to  the  third  heaven." 

There  is  a  subjective  and  objective  side  to  and  in 
all  things.  The  contemplation  of  the  inner,  the  sub- 
jective side,  in  any  complement  of  our  own  powers, 
must  always  lead  to  a  religion  and  a  worship ;  the 
analysis,  the  investigation,  from  the  objective,  must 
always  lead  to  a  science  of  the  objective  and  a  phi- 
losophy for  its  origin.  Science  has  travelled  far, — 
it  has  gone  back  to  the  atoms,  and,  throughout  the 
vast  and  manifold  successions,  it  has  found  order  com- 
ing out  of  previous  conditions  of  less  order,  until  it 
reaches  the  primitive  chaos,  yet  the  order  is  so  appa- 
rent, so  progressive,  so  comprehensive,  and  so  univer- 
sally inclusive,  that,  in  a  solecism  of  language,  the 
Scientist  proclaims  the  sovereignty  of  law.  He  finds 
Conservation,  differentiation, diversities,  and  Correla- 
tions in  this  Conservation,  and  throughout  these  dif- 
ferentiations and  diversifications,  and  in  a  solecism 
of  thought,  he  proclaims  System.  He  affirms  orderly 
thought,  a  progress  toward  moral  or  human  harmo- 
nies, in  a  system  of  human  life — certainly  in  large 
numbers  of  the  human  family,  and  their  earnest  and 
sincere  actuation 'thereof  in  life  and  history,  under 
self-law  and  in  system,  yet  he  finds  no  thought,  no  co- 
ordinate harmonies,  in  the  beginning,  to  rule  the  chaos 


372  DEUS-SEMPER. 

and  evolve  the  Law  and  the  System  of  the  movement. 
Living  in  the  Objective,  he  never  passes  through  the 
Concrete,  and  never  attains  the  subjective,  the  Inner 
Life,  of  the  Universe.  He  can  get  no  complemental 
Prime.  He  can  get  no  Insubstantiation  from  the 
Prime  to  the  Concrete ;  and  he  can  get  no  insub- 
stantiation from  moral  man  into  the  moral  order  of 
humanity.  As  a  philosopher,  he  is  a  follower  of  the 
mathesis :  he  only  gets  abstractions ;  a  student  of 
Logic,  he  only  gets  deductions,  illations,  from  prem- 
ises which  are  given  to  him ;  a  Rationalist,  in  phi- 
losophy, he  only  gets  an  unproductive  idealism ;  a 
rigid  Scientist,  he  only  gets,  from  effects,  induction 
of  causal  Forces, — and  he  fails  in  all  these  to  get 
self-consciousness,  as  a  self-conscious  Thinker,  Lover, 
and  Doer,  for  the  application  of  his  mathesis,  for 
the  exercise  of  his  logic,  and  for  the  exposition  of 
idealism  to  conservation  of  force,  passing  into  differ- 
entiations and  their  correlations,  and,  for  his  own 
idealism,  making  all  his  pictures  of  the  mind,  and 
actualizing  them  in  art,  science,  trade,  use,  and  taste, 
and  breaking  up  and  joining  together,  on  his  own 
determinate  intervention,  the  consecutive  order  of 
causes  and  effects,  from  his  Inductive  Forces.  From 
his  own  subjective  self-consciousness  he  insubstan- 
tiates  his  theories  of  nature  and  life  into  the  mental 
constitution  of  his  race, — and  the  harvest  answers  to 
the  seed,  the  tilth,  and  the  culture. 

Mine  has  been  the  task,  not  self-imposed  but  ob- 
ligatory, sought  with  all  strength  and  earnest  sin- 
cerity, but  only  found  through  weakness,  to  reach 


INSUBSTANTIATION.  373 

up  to  God  and  fine*  him  everywhere.  Omnipresent, 
all  existences  in  their  limitations,  insulations,  and 
individualizations,  lie  in  the  bosom  of  his  presence. 
In  this  presence  there  is  a  law  for  Matter,  "binding 
it  fast  in  fate,"  and  there  is  a  law  for  Mind,  as  con- 
scious self-cause  using  these  causes  in  nature,  and 
moving  onward  to  the  realization  of  an  intellective 
moral  system  for  humanity.  Semper-Deus,  chs.  vi, 
vii.  This  system  includes  not  only  Thought,  Love, 
and  Deed,  but  matter  in  all  its  forms  and  qualities, 
as  their  instrumentalities.  With  these  they  must 
work,  but  must  so  work  from  their  own  intrinsic 
nature.  As  they  so  work  they  demonstrate  their  ef- 
fects in  and  on  nature,  and,  in  so  doing,  they  mould, 
chisel  and  conform  the  organic  lives  around  and  by 
their  essential  nature.  It  is  Insubstantiation.  Pon- 
der well  the  problem.  It  reaches  up  to  God ;  it 
widens  out  to  every  child  of  humanity.  It  is  in 
strict  accord  with  observation ;  it  is,  now,  the  very 
doctrine  of  science ;  no  law  of  nature  is  violated ; 
every  law  of  moral  life  has  in  it  its'  fulfilment.  In  it 
there  is  no  conflict  between  Science  or  Philosophy 
and  Religion.  Transubstantiation  is  miraculous  ;  is 
opposed  to  science,  to  observation,  and  to  the  actual 
facts  of  experience,  in  certain  mistakes  and  crimes 
which  have  been  committed  by  the  use  of  the  mate- 
rials used,  and  it  is  opposed  to  the  belief,  the  faith  of 
reasonable  men,  who  would  avoid  a  poisoned  chalice 
as  any  other  poison.  Body  and  blood  are  but  the 
atoms  of  organization,  coming  and  going  with  every 
respiration  and  act  of  life.     It  changes  to-day,  to- 

32 


374  DEUS-SEMPER. 

morrow,  and  always ;  last  year  they  were  in  the  field, 
and  air  and  water ;  this  year  in  grain  and  in  flesh, 
and  next  year  in  the  field  ;  but  "it  is  the  spirit  that 
quickeneth ;  the  flesh  profiteth  nothing ;  the  words 
that  I  speak  unto  you,  they  are  spirit  and  they  are 
life ;"  and  the  powers  which  make  the  organic  frame- 
work of  man,  nor  the  Psuke,  nor  the  Pneuma,  can  be 
traced  by  the  battery,  the  crucible,  or  the  eye-glass, 
but  by  words  there  is  Wisdom  and  Love  and  Moral 
Power,  as  they  touch  and  arouse  that  which  is  in  the 
Soul  and  Spirit.  Consubstantiation  is  an  inexpli- 
cable dogma,  never,  in  this  connection,  rounded  out 
in  definite  thought  and  expression,  and  is  now  sub- 
stantially obsolete,  with  few  or  no  followers  who 
seek  to  give  it  a  foundation  in  the  miraculous  or  the 
scientific.  Physical  agents  acton  physical  organiza- 
tion, and  in  many  instances  in  such  manner  as  to  pre- 
vent intellectual  and  moral  manifestation  through  it, 
and  in  many  instances  end  in  intellectual  and  moral 
disorder  of  the  brain.  Intellectual,  and  especially 
the  intellective  moral  intendment  of  life,  acts  on  the' 
physical  organization,  and  this  outer  form  becomes 
representative  of  the  inner  life,  chiselling  and  etch- 
ing it  to  its  characterizing  impressment  of  form,  and 
therefore  of  essential  powers  —  essential  powers  in 
this  Selfhood  and  individualization  of  the  man,  or 
as  the  vis  a  tergo  of  God  or  Force  behind  him !  If  the 
Eucharist,  or  other  rite,  is  considered  and  used  simply 
as  an  act  in  mernoriarn,  as  any  anniversary  celebra- 
tion, it  will  be  considered,  in  time,  but  a  mere  physi- 
cal and  symbolic  act,  and  will  fall  into  desuetude,  and 


INSUBSTANTIATION.  375 

with  many  into  comtempt.  It  will  be  devitalized, 
to  a  great  extent,  of  its  true  alterative  and  efficient 
accompaniments  ;  but  it  will  be  life  to  those  who 
have  knowledge  and  love  of  truth  to  learn,  that  "the 
words  I  speak  unto  you,  they  are  spirit  and  they  are 
life."  "  Give  us  this  day  our  daily  bread:"  bread  is 
the  sustenance  of  daily  life ;  it  all  comes  from  the 
physical  atoms  and  the  processes  of  nature ;  we  can- 
not live  without  it ;  we  cannot  live  with  these  alone. 
But  if  we  eat  bread  without  this  prayer,  intending 
the  Mind  in  it  (in  its  dianoia)  and  wholly  regardless 
of  it,  it  nevertheless  nourishes  our  physical  lives  by 
entering  into  the  natural  channels  of  assimilation, 
nutrition,  and  defecation,  and  so  give  the  physical 
force  necessary  for  the  very  life  we  actualize,  even  as 
the  lamb  or  the  beast  of  prey.  As  we  use  it,  this 
way  or  that,  in  hard  intellectual  life,  in  the  cunning 
of  the  serpent,  the  ferocity  of  the  tiger,  the  ravening 
of  the  wolf,  the  astute  Probabilism  of  Eeinike  the 
Fox  (Froude's  Reinike,  Vinet's  Outl.  412),  etc.,  we 
insubstantiate  that  kind  of  life  into  and  with  our 
own  life.  The  appetite  grows  upon  what  it  feeds. 
As  we  use  the  physical  elements  of  life  in  the  activi- 
ties of  moral  life,  we  divert  these  natural  forces,  we 
drain  from  their  organic  function  or  suppress  their 
activity,  and  we  enfibre  and  strengthen  insubstan- 
tiate life  in  our  soul-life.  The  science  of  Physiology 
as  a  collocation  of  facts  is  conclusive  so  far.  The 
organisms  of  the  animal  are  adapted  to  the  support 
and  the  very  life  of  the  animal.  So  in  man  there  is 
the  special  autonomic  power  in  the  very  constitution 


376  DEUS-SEMPER. 

of  his  life,  by  which  he  is  man  and  not  animal.  It 
is  through  this  psychic  constitutional  life  that  the 
Spirit  within  holds  its  communications  (both  ways) 
with  the  lower  animal  portion  of  the  organization, 
and  so  far  with  the  external  world,  and  with  the 
world  of  Wisdom  and  Love.  This  autonomic  psychic 
life  is  a  perpetuative  power  for  the  preservation  of 
the  race  and  the  moral  economies  which  have  evolved 
and  are  to  evolve.  The  Spirit  is  within,  and  this  is 
its  organic  instrumentality,  on,  over,  and  through 
which  it  manifests  itself,  makes  its  own  exposition, 
and  in  action  its  very  actualization  in  life.  As  this 
psychic  portion,  this  soul  of  our  life,  is  affected  by 
the  animal  indulgences,  or  is  depurated  from  the 
spirit  within,  so  is  its  actual  condition  at  every  step 
of  life,  and  at  the  end  of  life.*  And  in  the  strict 
law  of  cause  and  effect  (making  due  allowances  for 
the  various  contingencies  of  other  causes),  the  effect 
is  carried  on  into  the  personal  and  congenital  suc- 
cessions. It  is  in  this  actual,  practical  insubstan- 
tiation,  thus  involving  the  soul,  that  the  character- 
istics of  the  individual  and  the  condition  of  society, 
from  time  to  time  and  always,  is  written,  recorded, 
self-monumentalized.  Its  Idealism,  its  mere  and 
empty  speculative  theories  of  life  or  religion,  with- 
out practical  actualization,  is  the  cant  of  society, 

*  The  offices  and  functions  of  the  Soul,  this  psychic  portion  of 
our  lives — nishmath  hayim — may  be  more  fully  brought  out,  by 
those  who  will  study  the  subject  of  Mental  Latency,  in  the  xviii 
ch.  Ham.  Metaphysics,  and  of  Unconscious  Cerebration,  in  Car- 
penter's Physiol.,  \\  652-7,  712-14.     Semper-Deus,  ch.  iii,  10. 


INSUBSTANTIATION.  377 

of  philosophy,  of  religion.  Its  actualization  in  and 
from  these  elements  found  in  the  inner  self-conscious- 
ness, acting  on  and  through  the  complexities  of  life, 
and  self-consciously  realizing  all  the  moralities  in- 
volved in  the  individual,  the  family,  the  social,  civil, 
and  political  conditions  of  our  humanity,  are  but 
means  of  insubstantiation  into  the  soul — psuke,  that 
nature  of  the  constitutional  life  of  man  by  which 
the  Spirit  is  connected  with  the  fleeting,  changeful, 
changing  body. 

Then  why  not  eat  the  daily  bread  as  eucharistic  ? 
Look  to  the  whole  system,  not  just  now  as  a  theologic 
one,  but  as  a  scientific  and  reasonable  system,  as  this 
world  and  our  humanity  is  constituted.  Six  days 
thou  shalt  labor  and  do  all  thy  work,  but  the  seventh 
is  the  Sabbath.  Work  is  essential  to  physical  health ; 
overwork  is  destructive  of  physical  life  and  of  moral 
powers,  of  mental  life.  Work  is  essential  to  all  our 
comforts  ;  all  work  leaves  no  margin  for  their  fair 
enjoyment,  nor  for  mental  unfolding,  nor  for  the  as- 
sociations of  moral  sympathies,  so  universally  seek- 
ing expression,  exposition,  in  families,  clans,  tribes, 
nations,  sects,  societies.  All  w^ork  makes  Deity  the 
tyrant  of  creation ;  no  work  makes  man  the  crea- 
ture of  indulgences,  gives  no  modes  of  unfolding  and 
exercising  his  mental  powers,  and  affords  no  means 
for  improving  and  testing  his  moralities.  In  the 
necessity  for  a  sabbath  of  rest,  in  the  necessity  for 
time  and  place  of  associative  personal  intercommu- 
nion, and  the  diffusion  of  sympathies  ;  in  the  neces- 
sity of  these,  and  these  for  a  perpetuative  education 

32* 


378  DEUS-SEMPER. 

of  the  successions  of  human  life,  there  is  not  the  pos- 
sibility of  human  culture  without  designate  time, 
place,  and  the  methods  of  instruction.  In  this  sys- 
tem, extending  over  large  spaces  and  including  great 
numbers,  it  would  be  simply  impossible ;  ordinarily 
it  would  produce  an  asceticism,  in  which  men  will 
mistake  an  idealism  of  self-righteousness,  and  so  lose, 
or  not  gain,  the  practical  moralities  bound  up  with 
the  parent  and  child,  this  child  the  father  in  his 
turn  and  the  nurture  of  his  own  family,  the  brother 
and  sisterhoods  of  the  family,  foundational  to  the 
wider  brotherhood,  and  in  his  connections  with  so- 
ciety and  the  state.  Simply  because  it  would  become 
commonplace  and  formal,  and  the  life  would  perish, 
could  not  expand  from  the  treadmill  of  routine. 
Because  in  itself  it  is  and  produces  only  a  subjective 
state  of  the  mind,  surely  as  preparative  to  actual 
goodness  toward  others,  but  it  needs  more  objective 
purpose  and  end.  Six  days  thou  shalt  labor  in  the 
mixed  conditions  of  this  life,  mingling  in  Fellowship 
with  Humanity,  and  the  rest  of  the  Sabbath  will 
give  its  higher  reactions  of  moral  power  ;  its  educa- 
tive influences ;  and,  in  its  universalizing  sympathies, 
its  moral  cohesions  for  the  struggles,  the  trials,  the 
temptations  of  the  week.  But  eat  your  daily  bread 
as  the  gift  of  the  Father ;  or  eat  it  as  the  tiger  rends 
his  prey,  as  the  serpent  gorges  his  foul  meal  of  some 
unclean  animal,  even  as  the  instincts  of  your  somatic 
nature  shall  prompt  you. 

Let  us  look  in  here  a  little  more  closely.     We  find 
the  power  of  limitation  and  vitalization  in  the  Prime ; 


INS  INSTANTIATION.  379 

we  find  these  both  in  our  own  self-consciousness ;  we 
impose  restraints  upon  ourselves  and  others,  and  so 
far  give  form  to  our  own  lives,  and  to  life  in  others ; 
by  our  thoughts,  and  sympathies,  and  deeds,  we 
awaken  the  same  to  life  in  others,  and  so  make  the 
life  we  manifest  a  "  quickening  spirit  "  in  both,  and  a 
higher  and  fuller  life,  in  richer  forms  of  life,  are  at- 
tained and  are  impressed  on  this  inner  constitutional 
life,  and  so  on  the  outer  physical  man.  As  we  turn 
from  the  lower  forms  of  life,  in  the  sensuous  con- 
crete, we  rise  to  the  higher  idealism  of  life,  and,  thus, 
into  an  actual  Realism  of  life.  The  turning-point, 
metanoia,  of  this  life,  is,  in  every  sense  which  may 
apply  to  Soul  and  Spirit,  a  New  Birth.  It  is  both  a 
limitation  by  the  Self-consciousness,  and  a  new  di- 
rection of  the  life  in  an  aspiring  love  purpose.  It  is 
the  seed-time,  in  which  the  old  begins  to  die  and  the 
new  life  begins  to  live.  In  the  actual,  the  practical 
life,  it  must  be,  it  will  be  manifested,  as  in  all  things 
else,  by  a  new  form,  which  will  take  its  outward  sym- 
bol. This,  here,  is  Baptism, — the  burial  of  the  old 
and  the  rising  of  the  new.  It  is  a  self-dedication  in 
this  life,  or  a  dedication  in  that  power  we  have  to 
impress,  direct,  and  lead  another.  We  have  but  one 
beginning  for  the  natural  form  of  life  ;  there  is  but 
one  beginning  for  the  New  Life,  although  it  may 
have  its  dwarfs,  its  misshapen  forms,  and  its  sus- 
pended animations.  It  must  have  its  daily  bread, 
its  struggles,  its  vicissitudes,  its  storm  and  sunshine, 
its  tilth  and  culture,  its  sabbaths  of  calm,  of  medita- 
tion, of  contemplation,  for  deeper-rootedness,  higher 


380  DEUS-SEMPER. 

reaching,  and  fruitedness.  As  the  self  shall  come  to 
the  reception  (in  the  open  face  of  the  receptive  spirit), 
to  this  communion,  seeking  and  reaching  up  to  God, 
in  the  impressment  of  that  spirit-life  which  is  em- 
bodied and  set  forth  in  form  and  life  in  the  Gospel 
Word,  there  is  Insubstantiation  of  that  form  and 
life  into  our  life, — in  the  very  law  of  Physiology. 

There  is  a  qualitative  power  in  organization :  the 
plants  give  new  qualities  to  the  chemic  elements ; 
the  animals  consume  the  plants,  and  give  to  them 
new  qualities  in  their  flesh.  Not  only  so,  the  forces 
derived  from  the  plants  nourish  and  give  force  and 
vital  power  and  the  efficiency  to  the  instincts  of 
the  animals  who  consume.  Man  is  not  an  excep- 
tion from  this  general  law  in  his  physical  organiza- 
tion, but  is  its  very  and  most  significant  embodi- 
ment. In  the  sum  of  his  physical,  mental,  and 
moral  powers,  he  is  the  compend  of  the  universe. 
His  powers  are  various,  definite,  and  effective,  and 
all  nature  contributes  of  the  sum  of  its  diversifica- 
tions, in  various  forms,  to  his  uses,  and  he  uses  them. 
Below  him,  organization  qualitates,  gives  new  qual- 
ities, in  very  virtue  of  the  organization,  to  these 
chemic  elements,  taken  up  from  food,  water,  air,  and 
light.  So  in  him.  There  is  a  flesh  in  fishes,  another 
in  birds,  another  of  beasts,  and  one  of  man,  in  virtue 
of  their  respective  organic  qualitations.  The  flesh  in 
man  is  therefore  made,  naturally,  from  the  qualita- 
tive power  of  his  somatic  organization.  But  in  him 
there  is  a  new  and  higher  power  of  qualitation,  in 
the  very  nature,  essence,  powers  of  his  inner,  deeper, 


INSUBSTANTIATION.  381 

spiritual  nature,  so  connected  with  his  psychic  life, 
for  it  is  now  so  exhumed  from  its  cerements  and  sur- 
roundings, that  it  presents  the  image  and  likeness 
of  the  Father,  and  as  so  like  to  him,  and  with  like 
powers  to  those  which  insubstantiated  the  universe 
— the  Norm-Power  in  God — the  norm-power  in  man. 
Chemics  act  on  each  other ;  plants  act  on  chemics, 
and  endow  them  with  new  properties  in  vegetal 
qualities ;  animals  act  on  plant-life,  and  endow  it 
with  new  properties  in  the  animal  qualities  of  their 
kinds  of  flesh,  instinctive  forces,  etc.  Man  acts  on 
all,  first  in  the  natural  order  of  his  organization,  but 
higher  up  in  his  moral  assimilations  ;  and  according 
to  his  use,  he  writes  in  legible  characteristics  on  his 
brain  and  heart,  reflected,  radiated  to  his  outer  form, 
his  modes  of  thought  and  his  mode  of  life. 

The  transfiguration  on  the  Mount  is  the  type  of 
that  transfiguration  through  which  we  all  must  pass 
in*  our  ascent  to  the  Heights  of  Life. 


But  Rufus  the  Scientist  and  Cerinus  the  Idealist 
may  say  this  is,  also,  a  pantheism.  Yea,  but  it  is  a 
pantheism  which  finds  and  preserves  the  objectivity 
of  nature  and  the  subjective  identity  of  self-con- 
sciousness in  man.  Nay  more  ;  it  finds  the  animal- 
istic, the  Somatic  organization  of  man  as  objective 
to  the  Psychic  Powers  of  man  as  man,  and  by  and 
through  which  he  rules  these  somatic  qualities  of 
his  animalistic  life  into  a  system  of  life,  in  a  law  or 


382  DEUS-SEMPER. 

system  of  mere  human  life.  Nay  still  more ;  it  finds 
this  Psychic  Life  as  objective  to  the  higher  Spiritual 
Life  of  his  Moral  Self-consciousness,  by  which  he  is 
clearly  discerned  as  standing  back  of  and  above  the 
desires  of  the  flesh  and  these  desires  of  the  mind, 
these  thoughts  and  emotions  which  so  clearly  present 
themselves  in  this  Mental  Latency,  this  Unconscious 
Cerebration,  these  dreams,  reveries,  manias,  and  hal- 
lucinations, and  which  regulates,  controls,  or  may 
regulate,  suppress,  or  mould  them  into  a  system  of 
higher  life,  on  its  own  moral  self-ultroneousness. 
Nay  stilt  more,  and  with  completed  definiteness,  as  it 
finds  this  Subjective  Identity  of  the  Self-conscious- 
ness, thus  ruling  these  somatic  and  psychic  move- 
ments of  these  lower  lives,  it  finds  the  Self-conscious- 
ness brought  to  light  in  the  life  of  Jesus  in  precise 
and  definite  accord  with  these  powers  and  aspira- 
tions of  this  Spiritual  life  within,  as  it  rules  over 
and  obtains  and  maintains  its  mastery  over  these 
somatic  and  psychic  lives,  and  makes  them  the 
agents  and  instrumentalities  of  its  own  beneficence, 
and  so  of  its  Aspiration.  Standing  on  this  vantage- 
ground,  the  Spirit  finds  its  own  Subjectivity,  and 
these  Objectivities  within  and  all  objectivities  with- 
out and  around,  and  in  the  powers  of  its  own  self- 
regulative  consciousness  it  insubstantiates  this,  its 
higher  life,  in  and  over  these  organic  lives  which  so 
makes  him  man,  the  denizen  of  this  world,  but  with 
aspiration  for  a  fuller  and  nobler  life.  In  this  sphere 
of  building  up  and  perfecting  a  moral  life  in  himself 
and  in  humanity,  he  stands  revealed  as  in  the  image 


INSUBSTANTIATION.  383 

and  likeness  of  his  Maker,  the  Maker  of  the  Worlds, 

who  insubstantiated  the  universe It  is  such 

a  pantheism  as  avoids,  in  fundamental  thought,  the 
generalities  of  Cortes ;  it  gives  identification  and  in- 
dividuality to  the  teachings  of  Lewis;  it  furnishes 
a  philosophy  to  the  piety  of  Craik ;  it  harmonizes 
Spinoza,  Moleschott,  Oersted,  Poynting,  Agassiz, 
Loyola,  Cortes,  Lewis,  Craik,  and  Carpenter ;  it  gives 
the  grand  empiry  of  Regulative  Power  over  all  these 
changing  and  shifting  and  phantasmagoric  forms  of 
life,  but  and  only  in  the  "  renewed  knowledge  "  given 
in  the  enlightenment  of  the  Self-Consciousness  in 
Jesus  Christ. 

u  I  am  Alpha  and  Omega,  the  beginning  and  the 
ending,  saith  the  Lord,  which  is  and  which  was  and 
which  is  to  come,  the  Almighty ;"  "  Fear  not,  I  am 
the  first  and  the  last;"  "Holy,  holy,  Lord  God 
Almighty,  which  wras  and  is  and  is  to  come  ;"  "  I  am 
Alpha  and  Omega,  the  beginning  and  the  end."  Rev. 
1:8, 11, 17;  11:17 ;  22: 13.  "I  the  Lord,  the  first  and 
with  the  last,  I  am  he."     Isaiah  41 : 4 ;  44 :  6  ;  48  :  12. 

"  For  the  invisible  things  of  Him,  from  the  creation 
of  the  world,  are  clearly  seen,  being  understood  by  the 
things  that  are  made,  even  his  eternal  power  and  God- 
head." Rom.  1:20;  Heb.  1:10-12;  Acts  14:27; 
Ps.  102 :  25-27 ;  19  : 1-4  ;  Prov.  8 :  22-30. 

"  For  in  Him  we  live  and  move  and  have  our 
being."     Acts  17 :  28  ;  Col.  1 :  11-13  ;  Heb.  1 :  3. 

"  Now  there  are  diversities  of  gifts,  but  the  same 
spirit.  And  there  are  differences  of  administration, 
but  the  same  Lord.     And  there  are  diversities  of 


384  DEUS-SEMPER. 

operations,  but  it  is  the  same  God  which  worketh 
all  in  all/'     1  Cor.  12 :  4-6. 

"  The  spirits  of  the  prophets  are  subject  to  the 
prophets."  1  Cor.  14 :  32 ;  Acts  15  :  28. 

"  There  is  one  body  and  one  spirit ;"  "  your  whole 
spirit,  and  soul,  and  body."  u  Put  off  the  old  man, 
which  is  corrupt  according  to  the  deceitful  lusts,  and 
be  renewed  in  the  spirit  of  your  mind;"  "for  the 
spirit  searcheth  all  things,  yea,  the  deep  things  of 
God;"  "he  that  is  spiritual  judgeth  all  things;" 
"  that  they  might  be  judged  according  to  men  in  the 
flesh,  but  live  according  to  God  in  the  spirit ;"  "for 
the  flesh  lusteth  against  the  spirit,  and  the  spirit 
against  the  flesh  ;"  "  it  is  the  spirit  that  quickeneth ;" 
"  the  flesh  profiteth  nothing ;  the  words  that  I  speak 
unto  you  they  are  spirit  and  they  are  life ;"  and  "  the 
fruit  of  the  spirit  is  love,  joy,  peace;"  "that  they 
may  all  be  one ;  as  thou,  Father,  art  in  me,  and  I  in 
thee,  that  they  also  may  be  one  in  us.  ...  I  in  them 
and  thou  in  me,  that  they  may  be  made  perfect  in 
one  ;"  "  and  ye  are  Christ's  and  Christ  is  God's ;" 
and  "  when  all  things  shall  be  subdued  unto  Him,  then 
shall  the  Son,  also,  himself  be  subject  unto"  Him  that 
put  all  things  under  him,  that  God  may  be  all  and 
in  all."  Eph.  4 :  4  ;  1  Thess.  5:23;  Heb.  4 :  12  ;  Eph. 
4:22-3;  1  Cor.  2:10,15;  Gal.  5  :  16, 17;  Jno.  6:  63; 
Gal.  4:22;  Jno.  17:21,  23;  10:38;  14:11;  1  Cor. 
3  :  23  ;  11 :  3  ;  Gal.  3  :  28  ;  Col.  3  :  3  ;  1  Cor.  15  :  28. 

"  And  sware  by  him  that  liveth  forever  and  ever 
....  that  there  should  be  time  no  longer."  Rev. 
10:6. 


THE  FELLOWSHIP  OF  HUMANITY. 

In  preparing  the  Discourse  which  follows,  a  chief  object  was  to 
show  that  the  fundamental  principles  or  Moral  Powers  which 
move  all  men,  acting  individually,  or  in  sects,  or  societies,  to  the 
dissemination  of  Truth,  and  to  the  improvement  and  welfare  of 
man  in  deeds  of  Beneficence  and  Charity,  and  their  reciprocative 
capacities  to  receive,  and,  in  turn,  to  diffuse  the  same,  are  in  all, 
alike,  differing  only  in  some  modification  of  form,  or  mode  of  or- 
ganization. A  further  object  was  to  make  them  self-conscious  of 
these  great  facts  ;  and  that  these  Powers  were,  thus,  at  their  dis- 
posal for  good  or  for  ill ;  and  that  they  are  sensibilities  and  sensi- 
tivities, which  will  be  played  upon  and  manipulated  by  others, 
for  their  views  of  good  and  ill,  or  that  they,  each  one  for  himself, 
must  mould  them  into  some  intellectual  and  moral  system  of  life, 
on  his  own  sense  of  responsibility ;  and  in  all  these,  that  they  may 
find  their  unity  under  God,  and  their  order  of  Harmony  as  one 
Family  of  a  Common  Father,  who  regards  his  Children,  not  for 
the  work,  nor  the  kind  of  work  they  perform,  but  for  the  true 
spirit  of  Wisdom  and  Love  with  which  all  work  is  done.  In  these 
fundamental  powers  of  man,  the  Consubstantiality  of  the  Eace  is 
found ;  in  them  its  nobler  history  has  been  acted  and  written ;  and 
in  them  the  capacity  to  Know  the  Truth,  to  Love  the  Truth,  and 
to  Do  the  Truth,  are  both  the  fact  and  the  law  for  the  enlargement 
of  this,  their  own  circle  of  Powers,  and  the  only  means  of  their 
true  Welfare  and  Progress ;  and,  in  this  spirit,  to  take  them  back 
of  and  anterior  to  symbols  to  the  Life  and  Truth  which  first  made 
the  symbols  of  creation ;  and  to  give  to  the  specific  symbols,  here- 
inafter introduced,  their  highest  physical,  historical,  intellectual, 
and  moral  significance, — 

u  Truth,  embodied  in  a  tale, 
Shall  enter  in  at  lowly  doors." 

In  this,  the  objective  symbols  of  Creation  are  but  the  means,  the 
alphabet  of  the  great  Education,  in  connection  with  the  individual 
and  historical  vicissitudes  of  life,  for  getting  back  to  the  Subjective 
Mind,  and,  so,  into  the  Living  Presence  of  the  Divine  Powers,  by 
and  from  which  all  things  were  created ;  in  this,  the  objective  sym- 
bols of  all  creeds,  faiths,  and  societies,  are  but  the  outward  embodi- 
ments of  Truth  in  Principle  and  Conduct  for  informing,  and,  from 

33  (  385  ) 


386  THE    FELLOWSHIP    OF    HUMANITY. 

step  to  step,  expanding  the  Subjective  Mind  ofMan,  and  taking  it 
over  and  up  to  higher  and  higher  action,  and  the  true  Self-realiza- 
tion in  Practical  Life.  Stop  or  rest  in  symbols,  and  you  have  hard- 
ened, become  stationary,  and  may  fossilize  in  the  objective  forms 
and  ceremonies,  even  as  the  mineral  crystal  has  solidified  from  its 
plastic  elements,  or  as  the  bramble  or  tree  has  made  its  growth,  and 
thenceforth  is  only  fit  for  some  passive  use,  or  for  the  burning,  or 
to  rot  for  further  fertilizations.  The  life  is  dead,  for  there  is  no 
longer  growth  and  expansion.  Immortality  is  a  line  of  immortal 
progression  as  we  expand  toward  the  Infinite  Fulness.  In  the 
aggregate  wholeness  of  Existence,  Man,  in  his  correlations  with 
Being — with  God,  is,  to  us,  the  Problem  in  that  wholeness.  Na- 
ture, in  its  dependent  chains  of  physical  cause  and  effect,  and  these 
in  constant  connections  with  the  sensuous  nature  in  man,  furnishes 
the  means  of  his  intellectual  agency  and  expansion,  and  the  de- 
ployment of  all  his  powers,  not  in  the  limitations  of  formal  and 
symbolic  worship,  but  as  they  furnish  the  means  for  reaching  back 
of  these  to  the  Life  and  Truth  in  and  behind  them,  and  as  they 
are  the  actual  instrumentalities  of  our  daily  joys  and  sorrows,  or 
the  memorials  of  the  historical  struggles  of  Humanity,  and  by 
which  we  realize,  to  our  own  self-consciousness,  the  movements  of 
nature,  and  the  presence  of  God  in  his  system  of  orders  and  econo- 
mies. With  these,  the  Moral  Life  is  unfolded,  yet  only  by  grasp- 
ing and  gaining  the  complemental  Love,  the  mystical  element  of 
life,  which  diffuses  its  Aspiration  in  the  whole  of  life.  It  is  ever, 
the  Key  of  Knowledge  and  the  Torch  of  Love — the  Flame  which 
guards  the  Eden  of  Life,  yet  guides  the  way  back,  and  unlocks  the 
portals  to  the  Home  of  Innocence  and  Peace. 

The  discourse  was  delivered  before  a  Body  of  Odd-Fellows,* 
April  26th,  1869,  the  Fiftieth  Anniversary  of  the  Institution  in 
America.  * 

May  14th,  1869. 

*  The  term  od,  is  a  word  for  the  root  or  conception  of  prime  force.  It  is  the 
special  word  (od-yllic  force)  for  that  quality,  power,  or  force,  by  which  man  and 
woman,  or  men  and  men,  are  mutually  attracted  or  repelled,  and  by  which  they  act 
and  react  on  each  other  in  life,  society,  parties,  sects,  nations,  and  which  is  melting 
and  moulding,  in  the  confluences  of  history,  into  purer  and  nobler  forms  of  life. 
The  term  Od-Fellow,  may  be  traced  by  the  more  advanced  member  of  the  Order,  to 
the  fellowship  of  man  in  the  primitive  blood  of  the  Race. 


A  GUIDE  TO  TRUE  FELLOWSHIP. 


We  are  in  the  presence  of  the  Lord  God — all- 
Mighty,  all- Wise,  all-Loving.  And  we  are,  All,  his 
Children,  in  his  "  image,  after  his  likeness." 

God  is  Power. 

The  diameter  of  the  Moon,  the  line  through  the 
centre  of  its  mass,  is  2165  miles  ;  that  of  the  Earth 
is  7925.6  miles ;  the  distance  between  them  is  240,000 
miles;  the  Earth  moves  in  its  orbit  over  68,000  miles 
an  hour ;  the  Moon,  in  its  compound  motion,  moves 
much  more  rapidly,  for  it  must  make  its  orbit  around 
the  Earth,  and  with  the  Earth  around  the  Sun.  Yet 
the  Moon  has  a  power  which  revolves  it  in  its  regular 
order  and  sustains  its  movements,  with  an  adjust- 
ment more  accurate  than  man  can  give  to  the  time- 
piece by  which  he  attempts  to  measure  the  hours  of 
a  few  fleeting  years.  The  Earth  is  95,298,260  miles 
from  the  Sun,  and  the  Earth  has  a  Power,  a  Force, 
which  rolls  it  in  its  immense  orbit,  whose  length 
is  nearly  600,000,000  miles,  in  precisely  365  days,  5 
hours,  48  minutes,  48  seconds,  which  is  our  year.   And 

(  387  ) 


388  DEUS-SEMPER. 

this  power,  this  Force,  or  the  Forces  at  work,  keeps 
it  steady  and  true  to  the  pre-established  laws  of  its 
orbit,  and  furnishes  us  the  alternations  of  day  and 
night,  of  seasons,  and  the  chronology  of  our  history. 
Passing  by  the  planet  Mars,  at  the  distance  from  the 
Sun  of  from  210  to  801  millions  of  miles,  and  between 
these  limits,  roll,  in  their  respective  but  different  or- 
bits, the  85  Asteroids  or  planets  of  different  sizes, 
and  some  of  their  orbits  cutting  each  other,  like  the 
mazes  of  a  dance,  in  apparently  inextricable  confu- 
sion, yet  in  such  order  that  no  confusion  or  actual 
disorder  takes  place.  Beyond  these  on  the  outer 
limits  of  our  small  planetary  system,  small  as  com- 
pared with  the  universe,  rolls  in  his  immense  orbit 
around  the  Sun  the  planet  IsT.eptune,  2,862,404,000 
miles  from  the  Sun.  The  diameter  of  the  Sun  is 
882,000  miles  ;  that  is,  go  200,000  miles  beyond  the 
Moon  from  this  Earth,  and  then  double  that  and 
you  have  the  size  of  the  Sun.  It  is  about  a  million 
and  a  half  times  greater  than  the  Earth.  Yet  this 
Sun  and  all  these  planets  with  the  attendant  Comets, 
computed  at  28,000,000,  and  some  of  them  covering 
a  space  in  length  of  120,000,000  of  miles,  are  moving 
under  a  power  which  is  regulated  and  orderly  as  the 
movements  of  any  time-piece  in  your  pockets.  The 
Sun  turns  on  his  own  axis  once  in  about  25  days  8 
hours,  and  he  and  these  attendant  planets  and  comets 
are  moving  round  a  centre  common  to  them  all,  as 
the  moon  revolves  around  us,  and  in  an  orbit  which 
will  require  18,200,000  years  to  accomplish  the  cir- 
cuit, and  moving  at  the  rate  of  28,800  miles  per  hour. 


A  GUIDE  TO  TRUE  FELLOWSHIP.      389 

This  centre  is  supposed  to  be  the  star  Alcyone  (y 
Tauri)  in  the  constellation  Pleiades.  Yet  this  par- 
tial whole,  great  as  it  is,  is  but  as  a  grain  of  sand  in 
the  infinitude.  Now  look  through  the  forty-foot 
Reflector  of  Sir  John  Herschel,  and  the  light  which 
will  strike  your  eye  from  the  most  distant  nebula 
which  it  can  reach  started  from  that  point  almost 
two  millions  of  years  ago,  and  travelling  at  the  rate 
of  more  than  ten  millions  of  miles  a  minute,  will  now 
only  reach  your  eye.  As  these  Reflectors  or  teles- 
copes are  improved,  points  of  light  beyond,  and  still 
beyond,  come  into  view,  proclaiming  suns  and  worlds, 
incomprehensibly  beyond.  Millions  will  only  serve 
as  units  for  their  computation,  and  then  the  mind 
fails  to  embrace  the  whole. 

There  are  forces  in  gunpowder ;  there  is  force  in 
water  as  it  aids  to  expand  the  flower  into  growth ; 
there  is  force  in  a  drop  of  water,  when  disengaged 
by  appropriate  means,  sufficient  to  kill  forty  men ; 
there  is  power  in  the  air — in  the  breeze  waving  the 
grain-fields,  and  giving  life  to  nature,  and  in  the 
storm ;  and  there  is  force  in  the  earthquake ;  there 
is  force  in  the  pulsations  of  the  heart,  in  the  heaving 
of  the  lungs,  in  the  slightest  act  of  consciousness,  in 
the  touch  of  the  hand,  in  the  energies  which  move 
the  physical  masses  in  the  works  of  man  ;  and  there 
is  Force  sw^aying  all  these  immense  systems  of  bodies 
in  the  infinitude  of  space,  in  the  grandeur  of  their 
order:  and  God  is  Power.  He  is  the  All-Mighty, 
and  these  are  his  Works — and  man  self-consciously 
works. 

33* 


390  DEUS-SEMPER. 

0 

God  is  Wisdom. 

All  this  infinitude  of  world-systems  move  in  order 
and  harmony.  There  is  order  in  the  movements  of 
the  Earth  and  Moon ;  in  the  Sun  and  the  Earth  and 
the  Moon,  notwithstanding  the  moon  passes  between 
the  earth  and  sun  and  is  subjected  to  its  great  attrac- 
tive force.  There  is  order  in  the  movements  of  the 
85  Asteroids  in  their  diverse  orbits  of  different  ec- 
centricities and  inclinations ;  and  there  is  order  in 
the  movement  of  the  distant  Neptune,  rolling  in  his 
orbit  two  billions  five  hundred  millions  of  miles  be- 
yond these,  and  the  Attractive  Force  which  binds 
Neptune  to  the  Sun  pervades  all  the  intervening 
space,  and  the  Projectile  Force  sends  all  on  their 
lesser  and  greater  orbits.  So  the  Sun  and  all  his 
planets  and  comets  in  their  greater  orbit  around  the 
star  Alcyone,  with  numberless  systems  lying  be- 
tween the  two,  and  others  lying  outside  of  this  sys- 
tem, but  accompanying  it ;  and  this  greater  system 
is  moving  in  order,  in  its  orbit  of  18,200,000  years, 
at  an  inconceivable  distance  a  year.  ...  A  similar 
law  of  order  applies  to  light.  Light  is  a  triple  wave 
— a  wave  of  three  distinct  peculiarities  and  motions, 
passing  from  the  sun  and  stars  to  their  respective 
planets  and  out  in  all  directions  into  space.  Through- 
out all  this  infinitude,  of  which  we  have  been  speak- 
ing, there  is  a  something  (called  by  chemists  and  phi- 
losophers, the  luminiferous  ether)  by  which  these 
wraves  of  light  are  communicated  ;  and  notwithstand- 
ing the  crossings  and  interlacings  of  these  waves  of 


A  GUIDE  TO  TRUE  FELLOWSHIP.      391 

light,  thus  propagated  from  these  centres  of  light, 
there  is  that  order  and  harmony  in  the  movements 
of  light  by  which  Astronomers  gauge  and  measure 
and  map  the  heavens,  and  astound  us  with  the  ex- 
tent and  the  accuracy  of  their  results.  There  is  the 
light,  and  there  is  the  Light  of  Mind,  but  we  will 
see  more  of  it.  .  .  .  Now  take  Ehrenberg's  Solar 
Microscope,  whose  powers  are  due  to  that  very  light, 
and  you  will  see  a  small  animal  (the  Galionella  dis- 
tans)  with  a  distinct  shell,  mouth,  and  digestive 
canal,  so  small  that  forty-one  millions  can  be  con- 
tained in  one  cubic  inch.  There  is  yet  a  smaller  ani- 
mal (the  Galionella  ferruginea),  so  small  that  one 
billion  seven  hundred  and  fifty  million  can  be  packed 
in  the  same  space.  Each  is  a  perfect  symmetry  in 
its  kind,  made  up  of  atoms  so  small,  thus  to  be 
moulded  into  these  minute  forms,  that  the  mind 
cannot  conceive  them  as  matter,  but  as  points  of 
Forces  in  union.  Pass  on  from  these  animalcules 
through  all  the  forms  and  successions  of  animals, 
each  succession  becoming  more  complex  and  more 
perfect,  and  so  exhibiting  Wisdom,  running  through 
all  the  successions,  until  you  reach  Man,  in  the  full 
possession  of  his  self-conscious  powers  and  his  self- 
conscious  direction  of  his  own  conduct,  in  such  meas- 
ure as  is  accorded  to  each,  and  the  light  which  moves 
in  order  throughout  these  immeasurable  distances 
and  athwart  these  apparent  confusions,  is  only  rep- 
resentative of  the  Wisdom — the  Supreme  light  — 
which  pervades  and  is,  or  may  be,  thus,  apprecia- 
tively present  to  the  whole.     And  God  is  wisdom — 


392  DEUS-SEMPER. 

the  All- wise.  "  0  Lord,  how  glorious  are  thy  Works  ; 
thy  Thoughts  are  very  deep" — and  Man,  with  Power 
and  Mind,  is  "  fearfully  and  wonderfully  made,"  and 
wonderful  and  fearful  are  the  Responsibilities  of  that 
Mind  as  he  shall  come  to  feel  (love)  and  know  his  du- 
ties, to  evolve  moral  order  out  of  the  darkness  and 
chaos  of  life,  by  the  conscious  exercise  of  the  Powers 
which  have  been  placed  at  his  disposal. 

God  is  Love. 

Touch  animate  nature  anywhere,  everywhere,  and 
each  kind  is  attached,  attracted  to  its  kind  by  sym- 
pathetic affinities.  In  the  vegetal  kingdom  there  is 
male  and  female.  The  love  of  kind  begins  in  the  low- 
est kinds — in  these  Galionella !  In  the  ocean's  depths 
you  find  the  male  and  female,  and  the  fishes  of  the 
sea  move  in  their  great  schools  so  thick  that  they 
frequently  darken  the  waters.  In  the  air,  the  male 
and  female  pair  and  build  their  nests,  or  otherwise 
maintain  their  associations  and  display  their  kindred 
affections,  and  in  their  seasons  the  air  for  miles,  like 
floating  clouds,  is  darkened  with  their  numbers  and 
rustling  with  their  wings,  as,  bound  by  the  common 
instinct  of  association,  they  seek  their  alternate  homes 
in  the  North  and  South.  On  the  earth,  kind  cleaves 
to  kind,  until  in  the  ascent  of  this  affinitive,  this  at- 
tractive and  sympathetic  life,  Man  forms  into  families, 
clans,  tribes,  states,  republics,  empires,  sects,  societies, 
and  all  forms  of  superstitions,  or  wiser  forms  of  re- 
ligion, beneficence,  and  charity.     Man  is  the  embodi- 


A    GUIDE    TO    TRUE    FELLOWSHIP.  393 

ment  of  self-conscious  power,  self-conscious  wisdom, 
and  self-conscious  love.  He  is  bound  in  bonds  of  Fra- 
ternal Attractions.  Love,  last  born  into  the  order 
'of  time,  moulds  Thought  and  Power  into  the  instru- 
mentalities of  human  beneficence,  until  Man  sees  or 
may  see  them  as  Thought,  Love  and  Deed,  as  Faith, 
Hope  and  Charity,  as  Truth,  Love  and  Friendship, 
and  looks  up  and  finds  that  in  the  just  and  conse- 
crated use  of  these,  his  proper  powers,  he  is  represen- 
tative in  "  image  and  likeness "  of  the  Power,  Wis- 
dom and  Love  of  the  Maker  of  the  worlds. 


God  made  Man  in  his  own  "  Image,  after  his 
own  Likeness." 

In  the  Beginning,  God  (Elohim)  created  the  heavens 
and  the  earth.  And  the  earth  was  without  form  ; 
and  darkness  dwelt  on  the  face  of  the  deep.  The 
Spirit  of  God  moved  thereon.  And  God  said,  "Let 
there  be  light,"  and  light  was.  When  he  had  finished 
the  orders  of  his  creations  in  plants  and  animals,  God 
said,  Let  us  make  Man.  Then  said  Creative  Power, 
"  0  God,  make  him  not,  for  he  will  be  wilful  and 
waywrard,  and  will  glory  in  his  own  little  self-power, 
and  will  use  that  power  for  dominion  and  destruc- 
tion, and  I  shall  have  to  destroy  him  through  all  his 
successive  generations."  Creative  Wisdom  made 
answer,  "0,  make  him  not,  for  he  will  be  foolish, 
vain,  proud,  selfish,  and  cunning,  and  will  use  the 
understanding  which  Thou  must  give  him  to  make 
him  Man,  in  all  these  forms  and  for  these  uses,  and 


394  DEUS-SEMPER. 

he  will  be  only  a  blot  on  thy  creation  and  an  imputa- 
tion on  our  Wisdom  which  will  be  concerned  in 
bringing  him  into  existence."  Then  Love,  looking 
through  her  tears  of  sympathy  and  hope  and  pa- 
tience, exclaimed,  uO  God,  make  him;  I  want  some- 
thing to  love,  something  to  return  me  a  deep  and 
filial  love.  Eternity,  without  Love,  is  an  empty,  bar- 
ren, and  fruitless  state  of  being.  The  perfect  crea- 
tures of  this  existence,  here,  need  not  my  deepest, 
purest  love,  nor  my  care  and  reciprocation.  They  are 
a  love  unto  themselves  and  to  each  other;  but  not 
to  me  in  that  deep,  filial,  and  returning  sympathy, 
which  a  weak,  blind  and  wayward  yet  loving  crea- 
ture will  be  when  he  shall  return  to  his  Father's 
home  and  his  Mother's  bosom.  Make  him,  0  God ; 
I  will  watch  over  him  with  all  my  care,  through  all 
the  dark  ways  he  may  have  to  travail.  "Wisdom 
will  not  refuse  me  her  aid,  and  Power  cannot  with- 
hold from  me  his  assistance.  When  Man  shall  pass 
through  the  long  history  of  his  career,  unfolded  in 
the  Love  which  I  shall  impart  to  him,  enlightened 
in  the  Wisdom  which  he  shall  accumulate  in  his 
long  progressive  education  in  the  activities  and  strug- 
gles of  his  existence,  and  by  that  love  which  shall 
inspire  him  to  seek  his  highest  intelligence  and  know 
Thee,  his  Father,  and  so  exercising  his  Power  in  these 
holy  activities  he  will  be  thy  Son  and  his  children 
will  be  thy  children,  and  so  they  will  be  in  thy  image 
and  likeness,  and  we  shall  love  them ;  and  heaven 
and  earth  shall  be  one  family."  And  God  said,  uLet 
us  make  man  in  our  image,  after  our  likeness."    And 


A    GUIDE     TO     TRUE    FELLOWSHIP.  395 

so  God  formed  Man  of  the  dust  of  the  earth  and 
breathed  into  his  nostrils  the  breath  of  lives  (lives 
is  the  original  word — his  animalistic,  his  human,  and 
his  spiritual),  and  said  to  him,  "0  Man,  thou  art  the 
child  of  Love.  Thou  shalt  know  her  first  as  Mercy 
as  thou  dealest  in  Charity  with  thy  Brother ;  but  as 
thou  returnest  here  thou  shalt  know  her  as  Love  and 
wilt  recognize  her  as  my  Grace.  Thou  hast  dark 
ways  to  travail,  but  she  will  watch  over  thee  and 
give  thee  times  and  places  for  showing  thy  mercy 
and  love  to  thy  Brother ;  and  when  thou  failest  in 
this,  Wisdom  and  Power  will  so  order  the  events  of 
thy  life  and  history  that  thou  wilt  need  ask  that 
which  thou  hast  denied.  And  when  thou  hast 
learned  the  lesson  of  Existence,  thou  wilt  return  to 
thy  home,  and  the  Father  will  receive  thee  and  Love 
will  embrace  thee,  for  the  Wisdom  thou  hast  found 
and  deeds  of  Mercy,  from  thine  own  innermost  Love, 
which  thou  hast  done." 

The  Family  op  Man  in  Unity  and  Order  of 
Progress. 

Man  was  born  into  an  order  in  which  provision 
has  been  instituted  for  his  Intellectual  and  Moral 
Progress.  This  progress  and  the  unfoldment  of  a 
Moral  System  is  founded  on  the  diversities  which 
appear  in  the  earliest  traces  of  human  history,  and 
which  continue  to  these  times  and  will  run  on  into 
the  future.  These  diversities  are  differences  of  de- 
grees, not  differences  of  kinds.     Adam,  Cain,  and 


396  DEUS-SEMPER. 

Abel,  were  of  the  closest  kin,  yet  Adam  followed  not 
God ;  Abel  was  a  worshipper,  and  Cain  a  murderer. 
Shem,  Japheth,  and  Ham,  the  common  children  of 
Noah,  were  the  founders  of  distinct  races  of  men. 
Their  differences  are  differences  of  degrees  and  modi- 
fications ;  the  elements  which  lie  at  the  bottom  of 
their  being,  are  identical  in  kind.  The  differences, 
so  to  speak,  are  only  u  skin-deep,"  or  as  modified  in 
organization.  These  kinds  of  differences  take  various 
outside  appearances,  and  have  different  historical 
names.  As  they  take  different  outside  appearance, 
inhabit  different  localities,  and  so  are  subject  to  the 
influences  of  different  climatic  causes,  and  are  within 
or  without  the  direct  lines  of  historical  progress,  in- 
tellectual and  moral  causes  tend  to  unite  them  to  or 
to  separate  them  from  the  fact  and  the  law  of  Prog- 
ress. There  are  no  two  men,  out  of  the  thousand 
million  on  the  earth  to-day,  who  are  exactly  alike  in 
external  appearance  or  in  mental  qualities,  yet  each 
can  exercise  human  power,  human  thought,  and  may 
mingle  in  offices  of  human  sympathy  and  Friendship. 
There  is  no  society  or  institution  on  earth,  based  on 
Faith,  Hope,  and  Charity,  in  any  form  of  expression 
or  conduct,  which  does  not  recognize  the  fact.  There 
is  no  sect  of  religion  which  does  not  seek  them  as 
proselytes,  and  devote  means  and  exertions  for  that 
end, — and  with  most  of  them  to  improve  their  intel- 
lectual and  moral  condition.  The  utilitarians  of 
Science,  in  the  application  of  the  general  laws,  which 
they  affirm  pervade  all  the  operations  of  nature, 
move  forward  to  the  same  conclusion,  and  devote 


A  GUIDE  TO  TRUE  FELLOWSHIP.      397 

their  energies  to  the  same  result.  The  same  intel- 
lectual and  moral  powers  are  there  at  work.  So  each 
one  of  the  whole  can  aspire  to  a  moral  life,  in  and 
under  God,  in  deeds  of  beneficence  and  charity,  in 
the  exercise  of  his  greater  or  less  powder  of  thought, 
and  as  it  is  directed  and  moulded  by  his  Love, 
whether  he  works  in  the  self-conscious  Aspiration 
for  himself  and  others  up  towards  the  common 
Father  of  All,  or  is  impelled  by  the  great  current  of 
life  which  overrules  his  philosophy  by  his  sympa- 
thies,— in  all,  it  is  Faith  and  Hope,  and  in  one  way 
and  the  other  it  is  Charity.  It  is  Truth,"  for  we  have 
no  Faith  but  in  that  which  we  know  or  believe  to  be 
true,  and  in  the  Love  of  the  godlike  and  universal 
Truth  we  deal  in  Friendship  with  the  Children  of 
our  Common  Father ;  and,  as  wre  look  up  and  con- 
template Him  and  reach  beyond  those  modifications 
of  forms,  and  organizations,  and  orders,  and  vicissi- 
tudes of  history,  and  life,  and  catch  the  full  current 
setting  in  to  the  Future,  we  find  that  He  is  Wisdom, 
Love,  and  Power;  and  in  these  is  the  source  of  these, 
our  intellectual  and  moral  powers.  I  appeal  to  or 
against  that  large  class  of  intellectual  men  in  the 
society  of  the  world,  who  are  now  endeavoring,  with 
so  much  ability  and  zeal,  to  prove  that  there  is  no 
God,  to  say  whether  these  are  not  the  inner  and 
deeper  elements  common  to  our  common  humanity, 
whether  they  adopt  the  doctrine  that  all  the  tribes 
of  men  are  descended  from  one  common  progenitor, 
as  in  Adam,  or  they  are  the  productions  of  different 
ancestors.     The  elements  of  this  kinhood  and  iden- 

34 


398  DEUS-SEMPER. 

tity  are  there — let  the  external  form  and  the  inner 
modifications  be  what  they  may.  Again  I  appeal 
to  them,  to  say  whether  the  estimate  they  form  of 
all  the  individuals  of  their  acquaintance,  or  from  their 
knowledge  in  history,  is  not  precisely  and  accurately 
measured  by  the  amount  of  these  intellectual  and 
moral  powers  which  these  individuals  exercise  or 
may  have  exercised,  and  very  little,  by  the  accidental 
conditions  of  form,  or  place,  or  tribe,  or  circumstances 
which  surround  them,  and  by  these  latter  only  as 
they  have  overcome,  acted  upon,  and  modified  them 
from  these,  their  self-conscious  Powers.  Again,  whe- 
ther there  is  not  in  the  whole  human  family,  as  the 
general  law  of  its  capacity,  a  susceptibility  to  the 
action  of  and  to  be  moulded  by  intellectual  and  moral 
causes,  as  intellectual  and  moral  considerations  of 
action  and  conduct.  When  the  man  of  science 
presses  the  energies  of  his  life  for  the  extension  of 
his  Principle  of  Utility,  he  appeals  to  the  Thought, 
and  the  Affection,  and  the  Active  Powers  of  man  for 
their  appreciation,  and  for  the  introduction  of  his 
Science,  that  these  very  intellectual  and  moral  pow- 
ers of  man  shall  be  enlarged  and  shall  be  gratified. 
When  the  disciple  of  Faith  contributes  the  wealth 
of  his  head  and  his  heart  to  the  dissemination  of 
Truth  and  Charity  among  men,  and  these  to  become 
a  Practical  Benevolence,  he  but  affirms  the  great 
Faith,  the  greater  Truth,  from  any  and  every  stand- 
point, that  We,  All,  are  the  Children  of  God. 


a  guide  to  true  fellowship.         399 

Man  can  Respond  to  the  Power,  Wisdom,  and  Love 
of  God,  only  in  his  own  Active  Powers,  under  the 
Guidance  of  Wisdom  and  Love. 

When  any  one  enters  the  Lodge,  the  first  thing  he 
sees  or  may  see  is  the  representation  of  the  Omnis- 
cient Eye.  And  the  human  eye  cannot  see  without 
Light.  That  which  the  human  eye  clearly  sees,  that, 
so  far,  he  clearly  knows.  Yet  he  learns  much  by 
actual  touch — by  conscious  and  directed  tact.  That 
Omniscient  Eye,  pervading  all  this  infinitude  of 
worlds,  sees  and  knows,  by  that  power  of  knowledge 
wThich,  in  us,  is  light,  seeing  and  knowing.  That 
Eye,  and  the  omnipresent  Tact,  may  be  likened  to 
that  great  Nerve  of  the  universe,  always  and  every- 
where omnipresent,  which  transmits  the  light  in  its 
triple  waves  from  Herschel's  nebula  and  all  interven- 
ing points  of  crossing  waves  of  light,  without  con- 
fusion and  disorder.  Omnipresent,  it  is  moved  by 
the  action  of  my  arm, — certainly  by  the  lights  glit- 
tering around  us.  Light  is  the  great  agency  of  all 
the  movements  on  the  earth.  It  is  in  everything 
of  which  the  earth  is  composed.  You  strike  it  from 
flint  and  steel ;  you  dig  the  black  coal  from  the 
bowels  of  the  earth  and  send  it  to  the  gas-works,  and 
the  city  is  lighted  from  end  to  end ;  and  that  coal  is 
from  vegetable  productions,  which  grew  in  rank 
luxuriance,  long  time  back  in  the  geologic  periods, 
and,  so,  full  of  the  elements  of  light.  Water,  that 
which,  under  most  circumstances,  extinguishes  light, 
is,  in  itself,  the  most  prolific  source  of  light.     Its. 


400  DEUS-SEMPER. 

oxygen  is  the  chief  source  of  combustion,  and  its 
hydrogen,  the  burning  of  that  hydrogen,  is  the  chief 
source  of  flame.  It  is  in  the  water  of  crystallization, 
which  gives  the  diamond  its  brilliancy,  which  is,  else, 
but  a  lump  of  black  charcoal,  and  which,  will  burn 
with  an  intense  heat.  All  the  sand  and  limestones 
of  the  world  are  hydrated  masses,  that  is,  they  owe 
their  solidification  to  the  presence  of  the  crystal- 
lizing water.  So  of  crystals  of  their  various  kinds. 
Light  pervades  all  nature.  "Without  it  there  could 
be  no  vegetation,  no  animate  life.  Here  you  see 
that  long  before  science,  art,  and  accident  had  gath- 
ered all  these  facts  and  demonstrated  these  laws  of 
nature,  there  was  ringing  and  tingling  through  the 
ears  of  the  world,  the  solemn  declaration  that  God 
said,  Let  there  be  Light,  and  light  was,  as  it  was 
thus  necessary  to  pervade  and  infecundate  the  chaos, 
and  bring  order  out  of  disorder.  The  first  fact  and 
law  of  order  is  Light;  and  this  in  all  languages, 
amongst  "  all  kindreds  and  tongues,"  as  they  make 
any  advance  in  knowledge,  is  the  synonyme  of  mind, 
the  exact  word  for  correct  Thought,  for  Faith,  for 
Truth,  for  Wisdom.  It  is  the  Light  by  which  you 
may  know  and  understand  the  emblems  of  the  Order, 
even  as  by  it  you  may  know  and  understand  the 
Wisdom,  the  Love,  and  the  Power  of  God,  in  his 
Symbols  of  Creation.  Nay,  it  is  more.  As  it  is  the 
organizing  element  of  all  worlds,  all  crystallizations, 
rock-formations,  growth,  preservation,  and  forms  of 
organic  life,  in  its  chemical  affinities,  it  furnishes  the 
♦fact  and  the  law  of  their  cohesions,  by  which  they  are 


A    GUIDE     TO    TRUE    FELLOWSHIP.  401 

drawn  and  held  together  in  their  respective  forms, 
in  their  mutual  affinities.  The  hydrogen  which  you 
burn  in  your  gas-lamps,  and  which  is  necessary  to 
nearly  all  the  flames  of  fire  which  we  employ  in  our 
arts  and  uses  in  life,  is  the  most  explosive  and  de- 
structive element  of  nature.  Let  certain  processes 
go  wrongly  at  your  works,  and  an  explosion  will 
shake  the  city  ;  let  the  water  of  the  ocean,  by  some 
crack  or  fissure  in  the  earth,  or  by  the  melting  and 
corrosion  of  the  rocks  which  surround  the  earth's 
central  fire,  pour  in  its  current  into  that  great  fur- 
nace of  molten  matter,  and  an  earthquake  lays  a  con- 
tinent in  ruins,  and  cities  send  up  their  moans  of 
agony.  Light  is  the  source  of  all  that  is  beneficent ; 
it  is  the  source  of  desolations.  Its  absence  is  dark- 
ness and  death ;  and  these  are  the  types  and  emblems 
of  ignorance  and  vice.  The  transitions  of  nations, 
when  they  pass  from  the  darkness  of  barbarism  to 
the  light  of  order  and  civilization,  is  alwrays  a  period 
of  convulsion.  So  when  ignorance  and  vice  gain  or 
tend  to  gain  the  ascendency  in  society,  disorder  and 
lawlessness  are  the  result.  Then  let  us  aspire  to  God, 
as  the  flame  mounts  upward,  in  the  full  effulgence 
of  his  light,  until  its  irradiations  shall  reach  and 
illume  all  minds,  and  genially  inflame  all  the  hearts 
of  the  children  of  men,  and  the  great  Paternal  Eye 
shall  look  approvingly  on  the  One  Family  of  Man, 
moving  and  acting  in  the  fulness  of  this  threefold- 
ness  of  Intellectual  and  Moral  light, — for  even  in 
physical  nature,  the  solar  rays  are  light,  heat,  and 
chemical  affinity, — warming,  illuming,  and  giving 

34* 


402  DEUS-SEMPER. 

vitality,  growth  and  vigor  to  vegetal  and  animal 
creations,  as  the  organizing  powers  of  the  universe. 
His  Eye  of  Light  is  over  all,;  his  Powers  of  light 
are  in  all. 

That  this  Sensibility  (I  know  no  other  word  for 
its  expression)  which  thus  transmits  light  and  pro- 
duces such  manifold  and  wonderful  phenomena  over 
the  face  of  the  earth,  also  pervades  the  earth  itself, 
is  probable,  nay,  in  some  sense,  is  demonstrable. 
Telegraphing  is  only  in  its  infancy.  It  is  not  twenty 
years  old.  But  a  short  time  since  a  charge  of  gun- 
powder, placed  two  hundred  miles  from  a  small 
battery,  not  a  foot  square,  was  ignited  and  exploded 
with  the  certainty  of  a  percussion  cap,  and  in  less 
time ;  a  message  dated  two  o'clock  in  the  afternoon 
at  London,  England,  was  received  at  an  office,  on  the 
banks  of  the  Ohio  River,  at  eleven  o'clock  forenoon, 
of  the  same  day.  But  a  few  days  ago  a  signal  was 
sent  from  Boston  to  San  Francisco  and  returned  back 
to  Boston,  a  circuit  of  eight  thousand  miles,  having 
to  pass  through  thirteen  instruments,  and  all  was 
done  in  the  eight-tenths  of  one  second,  and  if  there 
had  been  one  continuous  wire  around,  it  would  have 
been  instantaneous.  Verily,  there  is  a  great  Nerve 
of  Sensibility  pervading  the  boundlessness  and  em- 
bracing all  its  parts,  by  which  the  slightest  vibrations 
may  be  communicated — by  which,  may  we  not  add, 
God  may  be  omnipresent  to  all  his  works  and  in  all 
space.  Truly,  the  language  of  Sir  .Isaac  Newton, 
when  he  spoke  of  "  the  boundless  uniform  sensorium 
of  Deity,"  is  no  longer  fanciful.     Verily,  verily,  are 


A    GUIDE    TO    TRUE    FELLOWSHIP.  403 

we  in  the  presence  of  the  Lord  God,  omnipotent,  all- 
wise  and  all-loving  ;  and  we  are  his  children,  in  this 
omnipresence  of  his  Triune  Powers. 

Truly,  then,  God  said,  Let  there  be  Light,  and  light 
was,  and  he  saw  the  Light  that  it  was  good  ;  and  he 
saw  everything  that  he  had  made  and  behold  it  was 
very  good.  Good,  very  good,  as  we,  in  his  image  and 
likeness,  as  we  in  our  highest  reaches  of  knowledge 
and  purity  shall  come  to  know  him,  and  so  use  all 
things.  As  the  earth  and  the  worlds  came  out  of 
chaos  and  darkness  only  by  the  actual  light,  which 
introduced  order,  and  organized  in  successions  of 
order,  always  reaching  to  higher  order  in  the  pro- 
duction of  symbols  and  emblems  significant  of  the 
omniscient  life  which  pervades  and  rules  all,  so  we 
came  from  darkness — darkness  into  light,  a  light 
which  presented  all  things  in  confusion  and  disorder, 
or  at  least  in  such  condition  that  we  had  to  learn  one 
thing  and  then  another,  one  symbol  of  Life,  one 
emblem  of  Truth,  one  form  of  Friendship  and  then 
another.  As  w^e  proceeded  along  this  line  of  knowl- 
edge it  widened  out,  and  continues  to  widen  out  until 
we  see  that  all  things  hang  together  in  a  chain  of 
dependence — a  chain  composed  of  Three  Links,  and 
the  universe  is  sustained  by  the  Power  and  the  Wis- 
dom and  the  Love  of  God  ;  and  we  can  only  form  the 
chain  of  a  connected  and  noble  consistency  of  life  by 
Thought,  Love,  and  Deed,  linked  one  into  the  other. 
The  simile  still  holds  good,  for  it  is  the  law  of  the 
universe  and  the  unfolding  law  of  our  life,  for  each 
self  and  for  Humanity.     The  knowledge,  the  instruc- 


404  DEUS-SEMPER. 

tion  of  infancy  unfolds  into  a  Faith,  of  some  kind ; 
and  the  eager  eye  of  youth  is  always  bent  forward 
in  Hope  of  some  enjoyment,  some  gratification,  some 
love  in  the  future,  which  he  may  only  attain  by  con- 
tinued and  progressive  exertion ;  and  in  the  house- 
hold and  the  Family  are  laid  the  foundations  for  the 
Charity  of  life.  Charity  begins  at  home,  but  it 
widens  out  with  your  new  family,  your  friends,  your 
state,  your  nation,  to  all  mankind  in  the  mutualities 
of  trade  and  commerce  and  political  associations  and 
sympathies, — with  your  Thought  of  Nature  and  of 
the  Ruler  of  nature,  to  the  members  of  your  sect,  to 
the  good  men  everywhere,  earnestly  striving  for  the 
uplifting  of  man,  and  of  states  and  nations.  Its 
course  is  ever,  in  this  progress,  to  higher  reaches  of 
Thought  and  a  broader  system  of  Truth  and  more 
comprehensive  deeds  of  benevolence.  It  is  the  mis- 
sionary Spirit  of  the  world,  in  its  thousand-fold  forms. 
It  is  Friendship,  Love,  and  Truth,  which  is  at  the 
base  of  all,  and  in  its  threefold  powers  moving  the 
intellectual  and  moral  energies  of  the  race.  Born 
from  a  world  of  Darkness  into  a  world  of  Light,  all 
our  Passions  are  blind  without  the  Light  of  .knowl- 
edge :  they  impel  us — project  us  outwardly  to  deeds 
of  anger,  wrath,  malevolence, — slaughter,  running 
red  in  blood.  All  our  loves  are  blind,  and  without 
the  Light  of  true  knowledge  they  attract  and  lead 
and  bind  us  to  this  base  indulgence,  to  that  unworthy 
pursuit,  to  this  and  that  gratification  of  some  love, 
which  degrades,  dishonors,  and  debases.  The  Central 
Light  of  man  is  his  Intellectivity,  "  the  Light  which 


A  GUIDE  TO  TRUE  FELLOWSHIP.      405 

lighteth  every  man  that  cometh  into  the  world,"  as 
the  Central  Light  of  God  is  his  Omniscience.  It 
is  his  directing,  shape-giving,  regulating  power,  by 
which  he  forms  and  makes  all  things  in  order,  from 
pictures  in  his  mind,  and  gives  system  to  these,  to 
his  conduct  in  life,  to  his  thoughts  of  the  system  of 
the  whole.  It  is  only  in  this  light  that  the  great 
order  of  Jehovah  could  run  down  through  the  suc- 
cessional  eras  of  geology  and  unfold  in  the  history 
of  the  world,  and  arrange  all  things  for  our  time  and 
for  the  future  coming  better  times,  when  Truth  and 
Love  and  Friendship  shall  be  the  illuminating,  the 
cohering,  and  the  actuative  Principles  of  Life. 

Light,  emblematic  of  Power,  Wisdom,  and  Love. 

Light !  What  is  Light  ?  Any  modern  work  on 
Chemistry  or  Natural  Philosophy  will  teach  you  that 
it  is  not  a  simple  substance,  not  a  single  thing  or 
power.  It  is  a  Trinity  of  Powers.  It  is  a  compound 
agent  composed  of  Red,  Blue,  and  Yellow  colors. 
Of  these,  all  the  shades  of  color  existing  on  the  earth 
and  in  the  heavens,  of  which  we  have  any  knowl- 
edge, are  composed  and  made.*     Their  joint  union 

*  "The  seven  colors  of  Newton,  it  is  believed  are  really  com- 
posed of  the  three  primitive  ones,  Red,  Yellow,  and  Blue.  A  por- 
tion of  proper  white  light  is  also  found  in  all  parts  of  the  spectrum 
which  cannot  be  separated  by  refraction.  We  may  hence  infer 
that  there  is  a  portion  of  each  color  in  every  part  of  the  spectrum, 
that  each  is  most  intense  at  the  points  where  it  appears  strongest. 
Light  is  most  intense  in  the  Yellow  portion,  and  fades  towards 
each  end  of  the  spectrum." — Silliman's  Chem.,  \  60.  Brewster 
holds  to  three  primaries,  Red,  Yellow,  and  Blue,  the  remaining 


406  DEUS-SEMPER. 

makes  white,  that  emblem  of  Innocence  in  Infancy, — 
that  emblem  of  Purity  and  fulness  of  Light  at  the 
end  of  life  and  at  the  gates  of  death,  when  the  Pas- 
sions have  been  subjugated  and  the  Emotions  have 
been  properly  and  holily  directed  by  that  Industry 
(represented  in  the  Bee-Hive)  which  is  necessary  to 
our  own  success  in  life,  essential  to  the  welfare  of 
society,  and  without  which  we  can  have  no  compe- 
tent accumulation  of  knowledge  for  our  own  perfecti- 
bility and  its  diffusion  into  life,  by  a  wise  and  well- 
sustained  course  of  systematic  conduct.  These  loves> 
which  distracted  us  in  youth  and  in  the  keen  pursuits 
of  life,  will  become  purified  in  that  Light  of  Knowl- 
edge which  comes  to  us  from  the  far-off  spheres  of 
Heaven — always  distant  from  us — as  a  Source,  yet 
always  around  us,  as  the  means  of  our  activities.  It 
is  Love  in  unison  with  the  light  of  Truth  and  their 
vitalizing  powers  in  our  conduct.  It  is  the  three  links 
in  the  great  chain  of  existence,  which  binds  all  things 

colors  being  compounded  of  these.  Herschel  says,  "  Any  three 
colors  of  the  spectrum  may  be  taken  as  primary,  and  all  the  other 
colors  may  be  compounded  from  them  by  the  addition  of  White," 
therefore  they  are  not  primary,  because  they  require  the  white  to 
complement  them,  and  the  three  break  up  into  infinite  modifica- 
tions. u Sunlight  appears  to  have  three  distinct  properties:  1. 
Brightness;  2.  Heat;  3.  Power  of  producing  chemical  effects. 
This  last  property  is  called  Actinism.  .  .  Brightness  belongs  par- 
ticularly to  Yellow ;  heat  to  Eed  ;  actinism  to  Violet  and  Indigo." 
Quackenb.,  Phin  \\  673,  675.  "Grove,  by  an  experiment  (the 
instruments  used  may  be  inferred  from  their  names),  by  a  beam 
of  Light,  produced  chemical  action  in  the  plate;  electricity  in  the 
wires;  heat  in  the  helix ;  magnetism  in  the  coil,  and  motion  in  the 
galvanometer  needles." — Youm.,  Chem.}  g  408. 


A    GUIDE    TO    TRUE    FELLOWSHIP,  407 

together,  and  moves  them  in  linked  order.  It  is 
Power,  Wisdom,  and  Love  in  God,  in  that  complete 
Unity,  which  makes  the  Light  of  the  Omniscient 
Eye  the  emblem  of  his  Omnipresence.  In  the  last 
hour,  that  Light  will  guide  us  on  through  the  shad- 
ows and  darkness  which,  else,  will  fall  upon  us.  But 
with  it,  as  we  look  upon  the  Coffin,  the  Skull,  and 
the  Crossed-Bones,  and  as  we  feel  and  know  that,  in 
the  discharge  of  our  duties  in  life,  the  true  Heart 
has  been  in  the  true  Hand,  we  will  realize  the  prayer 
of  the  poet,  and,  in  the  close,  the  emblem  of  the 
Cherubim  on  the  Ark : 

In  life's  closing  hour,  when  the  trembling  Soul  flies, 
And  Death  stills  the  Heart's  last  emotion, 

O  then,  may  the  Seraph  of  Mercy  (Love)  arise 
Like  a  Star  on  Eternity's  ocean. 

The  Initiation. 

When  the  Initiate  shall  enter  the  Lodge,  the  first 
thing  he  will  see  or  may  see  is  the  Omniscient  Eye, 
although  there  are  many  things,  as  in  actual  life,  to 
perplex  and  confuse  him  before  he  will  see  it.  The 
chaos  of  his  Mind  will  have  to  be  reduced  to  some 
order  before  he  will  distinguish  it ;  and  to  much 
order  before  he  will  fully,  if  ever,  wholly  appreciate 
it.  There  it  is,  calmly,  quietly  looking,  as  it  were, 
down  upon  him,  ancl  as  he  contemplates  it,  if  he  has 
the  elements  of  a  true  man  within  him,  it  will  some- 
how take  a  life,  and  he  will  feel  an  Omniscience  look- 
ing through  all  the  chambers  of  his  Heart,  detecting 
every  impulse  of  motive  and  gratification,  and  track- 


408         '  DEUS-SEMPER. 

ing  every  thought  of  the  Brain  as  it  forms,  in  con- 
nection with  the  heart,  this  base  design,  that  un- 
worthy purpose,  or  that  exalted  scheme  of  Love  and 
Friendship  for  his  Fellow-man,  and  as  he  shall  or 
may  deliver  these  over  to  the  hand  or  tongue  to  be 
executed  in  actual  life.  He  feels  the  Omnipresent 
God ;  and  he  feels  the  life  and  light  of  his  Moral 
Being. 

The  White  of  the  Initiation. 

The  Initiate  is  within  the  Lodge.  His  emblematic 
color  is  White.  It  is  here,  not  the  emblem  of  Purity — 
purity  as  of  Purification,  but  of  Innocence,  yea,  and 
of  his  Ignorance,  of  the  white  blank  sheet  of  his 
Mind  on  which  the  good  and  ill  of  his  life  is  written 
and  to  be  written.  It  is  his  emblem  of  his  want  of 
knowledge  of  the  struggles  and  trials  of  life,  his  temp- 
tations, his  falls,  his  resurrections,  his  risings  to 
higher  life.  And  it  is  emblematic  of  his  ignorance 
of  that  higher  knowledge  and  higher  life,  which  will 
come  to  him  in  the  faithful  discharge  of  all  the 
duties  which  he  may  learn  that  are  imposed  on  him 
as  a  Child  of  God  and  a  brother  in  the  Family  of 
Man.  Here  all  the  Colors  are  blended  in  the  White, 
and  make  white,  but  he  only  knows  it  as  one  color. 
He  accepts  it  in  Faith ;  he  unfolds  and  learns  its  com- 
portent  qualities  in  Fidelity  ;  the  Globe  in  its  envelope 
of  Clouds  is  given  him  as  the  scene  and  theatre  of 
his  exertions,  and  the  emblem  of  the  Hive  teaches 
him  to  improve  each  shining  hour  and  make  life  more 
orderly  and  full  of  good  things,  and  for  others  as  well 


A    GUIDE     TO     TRUE    FELLOWSHIP.  409 

as  himself; — for  that  which  he  collects  of  physical 
comforts  and  intellectual  wealth,  in  the  gladsomeness 
of  his  springtime  of  life,  in  the  freshness  of  his  man- 
hood, in  the  sterner  struggle  of  his  summer  of  life, 
will  be,  may  be  his  comfort,  his  cheer,  his  solace  in 
those  dark  days  and  darker  hours  which  may,  which 
must  come  to  all,  for  the  true  Education  of  Life.  Are 
there  no  sympathies  of  the  family,  no  charities  for 
man,  no  mutualities  of  Friendship  in  this  life  of 
struggles  and  vicissitudes;  then,  indeed,  is  life  a 
Labor.  Life  is  Labor.  Be  careful  and  not  make  it 
a  labor,  a  mere  slave-work,  doing  the  task  of  a  hard 
master,  and  not  the  cheerful  obedience  of  a  willing 
Son,  else  you  may  learn  that  life  is  "  a  far  country 
writh  a  mighty  famine,"  and  that  the  household  of 
paternal  love  is  better  than  the  task  of  the  swine- 
herd, where  the  moral  degradation  is  yours,  and  the 
profit  to  the  hard  master  is  the  price  and  the  evidence 
of  your  degradation  and  infamy.  Take  then  the  em- 
blematic Axe  in  your  hand.  It  is  the  instrument  of 
civilization  and  cultivation  used  by  man.  It  was 
first  made  of  stone  ;  it  is  found  among  the  relics  of 
our  aboriginal  tribes ;  it  is  found  all  over  Europe, 
giving  evidence  of  the  early  condition  of  the  human 
family  in  its  rudeness  and  savagery.  It  is  so  uni- 
versal that  this  condition  of  the  race  is  known  as  the 
Stone- Age  ;  then  followed  the  axe  of  Bronze ;  then 
that  of  Iron  ;  then  the  edge  of  steel.  The  forest  had 
to  be  cleared,  the  house  built,  the  home  founded ; 
the  ship,  and  commerce,  and  the  temple  followed — 
and  Friendship,  Love,  and  Truth,  found  a  Home 

35 


410  DEUS-SEMPER. 

amongst  Mankind.  And  nothing  can  move  to-day 
without  the  Axe,  in  its  various  forms.  It  came  in 
with  Civilization;  its  uses  can  only  end  with  the 
necessities  of  man,  when  they  shall  end.  It  is  work, 
and  struggle,  and  use,  and  progress  throughout,  from 
the  beginning  to  the  ending,  in  the  life  of  Humanity, 
and  in  the  manly  exertions  of  the  Individual.  But 
observe  its  appropriate  place.  The  handle  is  in  the 
central  link  of  the  triune  chain.  Therefore  use  it, 
the  emblem  of  your  civilizing  and  humanizing  ac- 
tivities, whatever  your  lot  of  life  may  be,  with  in- 
telligence, in  faith,  in  the  Truth  and  Love  of  your 
highest  knowledge — in  Wisdom. 

The  White  Degree. 

The  Initiate  takes  one  step — a  Degree.  His  color 
is  still  White,  represented  in  the  shining  fleece  of 
the  Lamb,  and  the  threefold  light  of  the  Sun.  He 
walks  not  in  darkness,  or  he  stumbles  and  falls,  it 
may  be,  hopelessly,  as  the  Lamb  before  the  Wolf. 
The  dawn  of  light  which  broke  on  him  through  the 
rifted  clouds  of  the  earth  (in  his  initiation),  is  here 
a  brighter  sunlight,  which  teaches  him  that  the 
innocence  of  life  is  to  be  guarded  by  knowledge. 
It  is  only  in  light  he  can  do  anything  wisely  and 
well.  That  he  must  Know  Himself — the  corruptions 
within  and  the  temptations  without.  That  he  is  but 
a  Lamb  of  the  Flock.  The  innocence  of  his  child- 
hood is  to  be  maintained  by  the  struggles  of  his  man- 
hood, and  that  as  the  history  of  the  world  began  with 
the  sacrifice  of  the  innocent  in  the  blood  of  the  first 


A    GUIDE     TO     TRUE     FELLOWSHIP.  411 

Brother,  so  there  shall  be  no  peace  for  the  world,  un- 
til the  Charity  of  life  shall  supplant  the  fratricidal 
hostilities.  The  beneficence  and  vivifying  powers  of 
the  Sun,  while  they  give  vigor  and  strength  to  his 
physical  nature  and  impart  intensity,  in  that  very 
vigor,  to  all  of  his  animal  and  human  nature,  also 
give  him  light  for  the  exercise  of  his  higher  faculties 
and  nobler  reaches  of  thought  and  life  as  he  mingles 
in  the  struggles  of  his  fellow-men.  Man  was  not 
made  to  be  alone.  Alone,  he  is  but  a  stray  and 
worthless  stick,  or  a  broken  rod.  In  a  compact  and 
well-arranged  unity  he  may  be  the  very  strength 
which  will  save  all  from  being  broken  and  cast  forth 
to  rot  in  piecemeal  or  to  kindle  in  fire.  As  One  of 
the  Bundle  of  Rods  he  is  an  emblem  and  a  fact  of 
Strength,  Durability,  and  Common  Purpose — a  Pur- 
pose, composing  its  strength,  its  moral  combination 
of  Thought,  and  Love,  and  Executive  Power,  from 
the  aggregate  of  its  intelligent  and  dutiful  members, 
united  and  acting  together  in  Fidelity. 

The  Pink  Degree. 

Another  step,  another  Degree,  and  the  Bow  and 
Arrows  are  placed  in  his  hands, — the  emblem  and 
the  instrument  of  the  primitive  wars  of  all  the  races 
of  men.  The  Axe,  moulded  into  the  tomahawk,  or 
its  pole  into  the  war-club,  crushes  the  brain ;  the  rod 
of  chastisement,  in  another  form,  sharpened  and 
hardened  by  fire,  or  tipped  with  stone,  or  bronze,  or 
iron,  pierces  the  heart  and  proclaims  the  savagery 
of  man.     "  The  pestilence  flieth  as  an  arrow,"  and 


412  DEUS-SEMPER. 

desolates  houses  and  homes.  Swift  as  an  arrow  and 
as  true  to  its  aim,  Friendship  will  alleviate  the  hor- 
rors of  war  and  relieve  or  soothe  the  terrors  of  the 
pestilence.  "When  war  is  over,  it  will  tend  to  recon- 
struct society,  in  the  mutualities  of  kind  offices  and 
good  deeds,  which  shall  not  "defer  Hope"  till  "the 
Heart  is  made  sick."  When  the  pestilence  is  past, 
it  will  fill  the  wTaste  places,  administer  comfort  and 
relief,  console  the  widow,  and  educate  the  orphan. 
The  instruments  of  desolation  become  the  emblems 
of  tried  and  trusted  Friendship,  of  Warning  in  the 
hour  of  danger,  and,  when  replaced  in  their  Quiver, 
of  union,  harmony,  strength,  and  peaceful  repose. 
The  color  is  Pink, — Yellow  and  Red,  significant  of 
Intelligence  and  Activity.  Another  emblem  is  the 
Bow  spanning  the  earth  after  the  fury  of  the  storm 
is  past,  and  the  Dove  bearing  the  Olive-branch.  It 
is  thus  the  Bow  of  Peace,  which,  when  the  storm  of 
war  or  danger  has  passed,  throws  its  mellowed  and 
mingled  lights  over  the  scenes  of  desolation,  mingling 
the  tear-drops  of  sadness  with  the  Promise  of  a  better 
day  for  the  morrow,  and  the  Dove  comes  forth  from 
the  wreck  of  a  world  destroyed,  bearing  the  olive- 
branch,  and  it  surely  gives  us  Peace.  Such  is  the 
mission  of  the  Order.  It  ever  works  for  the  Recon- 
struction of  Society.  Its  pathway  is  not  marked 
by  the  desolation  and  the  fire  and  the  fagot  of  a  re- 
ligious fanaticism  and  intolerance.  We  reach,  with 
higher  aims  and  nobler  means,  to  the  Highest  End, 
and  we  stand  on  the  stone  Ezel,  steadfast  and  firm, 
trusting  in  our  God. 


a  guide  to  true  fellowship.         413 

The  Royal  Blue  Degree. 

Another  step,  into  the  Royal  Bine  Degree,  and  we 
are  in  the  presence  of  Moses  bearing  the  Tablets  of 
the  Law  and  the  Wand  of  his  Power.  Here  the  as- 
pect of  the  Order  assumes  a  somewhat  new  form.  It 
is  stern,  rigid,  iron  Law,  without  which  there  is  no 
repression  of  crime  and  vice,  no  peace  for  individuals, 
no  repose  for  society.  With  too  much  of  which  there 
are  no  charities  and  no  room  for  the  social  affections 
and  the  uplifting  and  encouraging  duties  of  Friend- 
ship and  Mercy.  The  Law  keeps  us  compact  and 
dutiful  as  we  pass  through  the  Wilderness  of  Exist- 
ence, and  when  the  desert  becomes  dry  and  arid,  and 
the  rocks  close  around,  and  the  skin  shrivels,  and 
the  tongue  is  parched,  the  Wand  of  Power  becomes 
the  instrument  of  Love,  and  from  the  stricken  Rock 
the  waters  gush  freely  forth,  and  we  are  relieved — 
we  are  saved.  The  iron  law  of  the  Wilderness  but 
makes  the  gushing  fountains  of  human  sympathy 
more  fresh,  salutary,  and  invigorating.  Let  us  under- 
stand them ;  the  physical  facts  are  both  emblems  and 
instrumentalities  of  the  Moral  Life.  This  element 
of  Love  in  our  nature,  now  showing  its  divine  con- 
nection with  the  Power  above  us  all,  becomes  more 
appreciated,  and  its  necessity,  as  an  element  of  human 
action  and  divine  guidance,  more  intelligible,  more 
easily  understood.  .  .  Law  has  always  a  double  as- 
pect ;  it  acts  outwardly  or  objectively,  to  punish,  to  re- 
form, to  promote  order ;  it  acts  inwardly  or  subjec- 
tively, upon  him  who,  in  any  form,  administers  the 

35* 


414  DEUS-SEMPER. 

law, — witness,  justice,  juror,  judge,  king,  or  presi- 
dent ;  and  it  may  become  the  means  and  the  cause  of 
his  own  malignity,  intolerance,  and  corruption,  as,  in 
these,  the  instrument  of  his  prejudice  and  the  means 
of  the  direst  offence  which  man  may  commit  against 
the  good  order  of  society,  when  "  the  Law  shall  perish 
and  counsel  from  the  Ancients,  .  .  and  the  hands  of 
the  People  shall  be  troubled."     With  these  emblems 
are  associated  the  Dove,  the  Ark,  the  Bow,  and  the 
Brazen  Serpent.     The  Law  has  no  foundation,  no 
just  authority,  no  Principle  upon  which  it  can  be 
based  except  for  the  order,  peace,  welfare,  and  prog- 
ress of  society.    The  Dove  is  the  messenger  of  Peace ; 
it  brought  the  olive-branch  from  the  wreck  of  the 
Old  World;  it  symbolized  Love,in  that  newer  era, 
when  the  old  fossilized  forms  and  universal  corrup- 
tion was  sinking  in  desolation,  and  a  new  order  was 
arising  out  of  its  ruins :  the  Bow  is  the  Promise  of 
Peace ;  it  spanned  the  heavens  in  memory  of  a  world 
destroyed — in  promise  of  a  world  that  should  be  re- 
stored.    Here  too  is  the  Serpent.     The  Serpent  was 
in  Paradise  ;  he  survived,  in  manifold  forms,  the 
wreck  of  the  Old  World ;  as  Civilization  spreads  he 
disappears,  or  the  less  noxious  kinds  only  remain ; 
as  man  gains  Wisdom,  and  Love,  and  Moral  Activity, 
the  serpentine  wisdom  perishes  from  his  Heart.     The 
Serpent  is  the  continual  memorial  and  ever-recurring 
emblem  of  the  serpentine  wisdom.     Think  you,  there 
is  no  wisdom  (as  this  good  word  is  constantly  mis- 
used) but  that  which  is  pure,  just,  and  merciful  ? 
Each  generation  is  wise  in  its  own  conceit.     Cun- 


A    GUIDE    TO    TRUE    FELLOWSHIP.  415 

ning,  duplicity,  adroitness,  selfish  management,  Jesu- 
itry as  commonly  understood,  are,  all,  but  modifica- 
tions of  the  serpentine  wisdom.  The  suggestion  here 
is,  unite  the  cunning  of  the  serpent  with  the  harm- 
lessness  of  the  dove.  Have  or  attain  the  wisdom  of 
the  serpent,  that  you  may  know  the  Serpent ;  he 
crawls  upon  the  earth,  but  the  Dove  is  the  emblem 
of  the  wing  which  aspires.  Can  this  be  done  simply 
by  looking  on  the  Serpent  set  up  in  the  wilderness 
of  Life  ?  Yes,  and  No.  When  the  serpentine  wis- 
dom in  your  Heart  is  crucified  by  Truth  and  Love  in 
your  deeds  of  Duty,  by  which  you  alone  can  have  the 
fuller  life  and  live,  the  poison  of  the  Serpent  is  re- 
placed by  Charity.  In  Light  there  are  three  Colors, 
Red,  Blue,  and  Yellow;  in  Light  there  are  three 
qualities,  Heat,  Affinity  or  Attraction,  and  Lumi- 
nosity. Heat  is  the  source  of  expansion,  explosion, 
projectility ;  Affinity  binds  the  universe  together,  the 
parts  in  the  parts,  and  the  parts  in  the  w7hole ;  Lumi- 
nosity pours  light  in  and  over  the  whole.  This  is 
the  Royal  Blue  Degree,  and  Power  is  moulded  by 
"Wisdom  and  modified  by  efficient  and  active  Love. 

The  Green  Degree. 

Another  step,  and  we  are  in  the  Degree  of  Remem- 
brance, the  Color  of  which  is  Green,  or  in  other 
words,  the  Yellow  and  Blue  are  in  mingled  union, — 
Intelligence  and  Love.  It  is  a  season  and  a  place  of 
Repose  and  of  Memory — of  Review  of  the  Past  and 
of  Hope  for  the  Future,  yet  full  of  kind  and  genial 


416  DEUS-SEMPER. 

activities.  Its  emblems  are  the  Horns  of  Plenty  and 
the  Scales  of  Equality  and  Equity,  poised  on  the 
Sword  of  Justice.  Mark  them  well.  The  Horns  of 
Plenty  are  not  upright,  perpendicular,  holding  all 
that  they  contain,  and  holding  it  fast  in  the  nice  ad- 
justment of  an  inveterate  and  self-satisfied  Selfish- 
ness. They  are  inverted,  pouring  forth  their  Bene- 
factions in  an  intelligent,  well-balanced,  justly  di- 
rected Benevolence.  It  is  base,  always  to  give,  only 
as  you  expect  more  in  return.  Yet  all  men  and  all 
actions  are  weighed  in  the  Scales  of  an  exact  and 
even  justice,  whose  Sword  is  never  drawn  but  in  the 
Defence  of  the  Right, — and  when  the  Right  succeeds, 
is  always  sheathed  at  the  call  of  Mercy. 

The  Scarlet  Degree. 

We  are  now  in  the  Scarlet  Degree.  Action,  Ac- 
tion, Activity  is  its  law  of  vitality,  as  of  all  vitality. 
Set  your  Light  on  a  hill,  and  do  not  place  it  under  a 
bushel.  LoVe,  without  activity  and  action,  is  but  an 
idle,  useless,  and  passing  emotion.  So,  it  helps  to  frit- 
ter away  your  own  existence,  leaving  it  barren  and 
unprofitable,  even  as  a  wind  may  blow  over  a  barren 
desert,  nor  fruit  nor  fkwer  spring  up  in  its  course  to 
cheer  the  heart  or  gladden  the  eye  of  the  new-com- 
ing travellers  in  the  journey  of  existence.  Or,  when 
turned  into  Selfishness — Self-love,  it  may  be  as  the 
wind,  which,  otherwise,  is  healthy,  is  poisoned  as  it 
blows  over  desert  sands,  and  carries  disease,  pros- 
tration, and  death,  to  other  places  and  persons.  As 
you  stand  in   this  order,  the  Sun,  and  the  Moon, 


A    GUIDE    TO    TRUE    FELLOWSHIP.  417 

and  the  Stars,  are  above  you,  and  we  have  seen 
that  they  are  bound  in  a  common  Law  of  Power 
and  Light  with  your  action  and  your  destiny ;  the 
Book  of  Life  and  the  rod  of  Aaron  are  before  you, 
and  the  Coffin  is  at  your  feet.  It  is  Life,  Death, 
and  Immortality.  Count  well  your  gains  and  losses. 
Bring  forward  your  Scales  and  your  Sword  of  justice ; 
bring  the  Law,  and  see  how  much  you  have  dispensed 
fairly  and  justly ;  how  much  you  have  neglected  or 
turned  aside,  or  thwarted,  or  corrupted,  in  your  ser- 
pentine wisdom,  and  whether  the  Dove  can  bring 
back,  from  the  World,  which  will  be  soon  lost  to 
you,  the  token  of  Peace  and  Love.  Take  up  the 
Arrows,  and  see  whether  the  points  have  not  been  in- 
flamed, unjustly,  with  Passion,  or  poisoned  with  ma- 
levolence, as  you  placed  them  on  the  string  of  your 
Bow  and  winged  them  with  fatal  aim,  or  whether, 
like  the  spear  which  has  been  beaten  into  the  plough- 
share, and  the  sword  into  the  pruning-hook,  you 
have  used  them  in  the  ministrations  of  a  holy  and 
consecrated  Friendship,  in  the  law  of  a  universal 
Charity.  Then  consult  your  White  degree,  for  the 
Innocence  of  your  earliest  childhood,  and  then  look- 
upon  the  Regalia  of  this  degree,  White  trimmed 
with  Scarlet,  and  ask  how  much  of  that  innocence 
of  childhood  has  survived  through  the  temptations, 
trials,  and  corruptions  of  life,  to  descend  with  you 
into  that  Coffin,  and  whose  white  light  of  Truth,  and 
Love,  and  Beneficence,  in  that  darkened  hour,  shall 
arise,  "  like  the  Seraph  of  Mercy,"  to  guide  you,  on 
the  Ark  of  Safety,  to  "Eternity's  ocean." 


418  DEUS-SEMPER. 


Rebekah. 


So  far  Man  has  seemingly  travelled  the  journey 
alone.  Yet,  not  alone.  The  Wife,  the  Widow,  and 
the  Orphan,  have  been  with  him.  And  the  Order 
provides  for  and  secures  to  Woman  the  Sanctifica- 
tion  of  her  life  in  the  discharge  of  the  duties  of  the 
Degree  of  Rebekah,  whose  Colors  are  Pink  and 
Green,  the  Pink  blended  of  Yellow  and  Red — the 
Green  of  Blue  and  Yellow.  So  blended  of  the  prime 
colors,  they  are  the  emblems  of  the  intelligent,  loving, 
active  ministers  of  Charity— who  are  the  source  of 
our  being,  the  solace  of  our  existence,  the  comforters 
in  death,  the  weepers  at  the  grave.  In  the  beginning 
God  made  man,  and  he  made  him  for  wisdom  of  ac- 
tion and  for  sympathies,  and  not  to  be  alone.  His 
wisdom  is  chiefly  unfolded  in  the  sterner  struggles 
of  life ;  his  love  is  chiefly  unfolded  in  the  sympathies, 
the  affections  of  Home.  These  sympathies  grow 
most  freely  in,  and  cluster  around,  the  domestic 
hearth.  Their  deepest  roots  spring  from  the  Mother's 
heart,  and  their  tendrils  twine  around  the  child,  let 
him  wander  where  he  may,  or  err  into  any  strange 
and  dangerous  paths  of  life.  It  is  the  tendril  which 
holds  him  most  strongly,  and  is  frequently  the  strong- 
est when  its  roots  grow  out  of  the  Mother's  Heart 
as  she  moulders  in  the  grave.  Why  then  should  not 
Rebekah,  who  gave  water  to  the  weary  servant,  and 
joy  and  solace  to  the  husband,  and  whose  sagacity, 
wise  in  her  love,  secured  the  Blessing  to  the  founder  of 
Civilization,  rather  than  to  the  "Red  man,"  the"  wild 


A    GUIDE     TO     TRUE     FELLOWSHIP.  419 

man,"  the  savage  and  "  cunning  hunter  "  of  the  chase, 
— she  who  always  softens  the  barbarities  of  savage 
life,  with  kindness  to  the  stranger,  why  should  she 
not  be  his  help-meet  and  participator  in  the  holy  life 
of  his  friendships,  charities,  and  beneficence  ?  Yet 
their  provinces  and  duties  are  distinct,  although  in 
much  are  alike. 

The  differences  between  the  Sexes  have  been  pro- 
vided in  their  organizations,  which  run  through 
their  w^hole  natures,  and  make  them  as  distinctive  in 
Soul  as  in  Body,  although,  in  the  contingencies,  there 
are  unsexed  females,  and  emasculate  men.  Their 
provinces  are  different  throughout.  Beside  the 
manifest  differences  of  organization,  there  are  more 
males  than  females ;  their  blood  is  different,  "  that 
of  the  male  being  richer  in  solid  contents,  especially 
in  corpuscles  ; "  the  pulse  is  different,  that  of  females 
being  more  frequent,  showing  the  influence  of  emo- 
tional organization  ;  their  average  length  at  birth  is 
different — 18  inches  6  lines,  against  18.1  J ;  so  their 
weight,  3.20  kilogrammes  against  2.91 ;  they  arrive 
at  puberty  at  different  periods ;  the  apple  of  the 
throat  grows  in  males,  and  their  voices  are  different ; 
the  males  have  larger  average  of  intellective,  the  fe- 
male of  moral  powers ;  the  male  governs  by  strength, 
cunning,  or  wisdom,  and  decision;  the  female  influ- 
ences, and  leads  by  love  and  kindness.  Man  is  for 
the  battle-field,  the  ship's  deck,  the  clearing  of  the 
forest,  the  coal-pits,  firemen  on  steamboats,  and  en- 
ginery. Whenever  danger  threatens,  or  hard  mus- 
cular labor  is  to  be  endured,  he  is  the  prepared,  the 


420  DEUS-SEMPER. 

assigned,  and  the  ready  agent  and  instrument. 
Woman  has  no  business,  physically,  intellectually, 
and  morally,  as  a  combination  of  character,  in  such 
scenes  as  the  principal  actor,  while  there  are  physical 
occasions  in  the  very  constitution  of  her  character, 
in  which  she  could  not  be.  The  physical,  as  the 
moral  canon  of  Jehovah,  is  against  her  unsexing. 
Her  maternal  vicissitudes  and  conditionings  impose 
disabilities  and  obligations  on  her  physical,  intellec- 
tual, and  moral  nature,  which  she  cannot  relieve,  re- 
deem, or  discharge  in  the  battle-field,  the  ship,  the 
cabinet,  the  coal-pit,  and  a  multitude  of  other  places. 
Her  highest  obligations  for  the  amelioration  of  so- 
ciety, under  God,  can  be  fulfilled  only  in  the  quiet, 
ease,  comfort,  and  moral  position,  which  the  daily 
struggles,  the  sterner  endurance,  the  coarser  labor, 
and  the  hardier  intellective  morality  of  the  male  sex 
affbrd  her.  A  man  may  be  unchaste,  base  as  this 
may  make  him,  and  yet  have  elements  of  character 
wThich  may  measurably  redeem  him  in  society ; 
the  unchaste  woman  sinks  in  everything,  except,  it 
may  be,  in  intellectual  sharpness,  which  always  be- 
comes more  vicious  and  vile  in  its  purposes.  With 
a  larger  proportion  of  Moral  Feelings,  in  their  per- 
version and  exacerbation,  in  the  very  law  of  all  reac- 
tions, she  becomes  the  lowrest  fact  and  type  of  human 
depravity,  in  the  corruption  of  her  emotive  nature 
without  intellective  control.  The  degradation  of 
woman  is  more  degraded;  her  corruption  is  more 
corrupt ;  and  the  uniform  lesson  of  history  is,  that 
her  general  corruption  is  the  forerunner  and  the  ac- 


A  GUIDE  TO  TRUE  FELLOWSHIP.      421 

companiment  of  national  dissolution  and  desolation. 
What  God,  in  nature,  has  separated  by  physical,  in- 
stinctive, and  intellectual  and  moral  causes,  let  not 
man  and  woman  confuse  together ;  what  are  so  dis- 
joined let  them  not  confound.  Nor  let  them  join 
those  things  wrhich,  as  distinct,  are  the  harmony  of 
character  in  each,  and  the  elements  of  intellectual 
and  moral  cohesion  for  both.  Yet  here,  as  in  the 
physical  system,  and  throughout  all  the  provinces  of 
nature,  provision  is  made  for  compensation,  and,  in 
many  things,  the  one  can  supplement,  substitute  the 
other.  The  complement  of  each  is  the  proper  union 
of  both.  As  woman  confuses  these  distinctions,  and 
descends  from  her  proper  sphere  of  moral  agency,  so- 
ciety degrades,  corrupts,  and  the  orders  and  duties 
of  life  are  confounded.  Love,  the  Eedeemer,  is  stran- 
gled in  the  cradle  of  the  first-born  child,  the  moral 
harmonies  which  cluster  around  the  family,  and  are 
thence  diffused  into  society,  become  the  elements  of 
perversion,  of  moral  contamination,  even  as  physical 
corruption  taints  the  air,  or  the  miasm  of  disease 
floats  on  the  breeze.  In  the  present  order  of  society, 
their  intellectual  and  moral  agencies  are  not  put  into 
full  efficiency,  and  there  is  a  dreadful  waste  of  moral 
sympathies  and  activities  expended  in  the  routine 
follies  of  life.  If  the  price  of  Eden  was  the  curse  of 
the  Earth,  and  its  tillage  by  man  in  the  sweat  of  his 
brow,  for  all  forms  of  labor  are  dependent  on  that  of 
the  husbandman,  and  so  the  unfoldment  of  all  of  his 
powers,  the  return  can  be  only  by  the  culture  and 
use  of  the  moral  position,  in  the  noblest  sense  of 

36 


422  DEUS-SEMPER. 

moral,  which  that  labor  and  these  conflicts  of  life 
confer  on  woman,  in  her  proper  union  and  conjoint 
action  with  man.  Either  is  imperfect  without  the 
other,  and  on  their  differences  the  domestic,  social, 
civil,  political,  military,  and  moral  institutions  of 
society  are  founded.  Shall  I  say  that  Incompatibility 
is  no  justification  for  divorce  ?  I  shall.  Marriages 
made  in  early  life  from  the  impulsions  of  the  passions, 
or  the  gratifications  of  taste,  or,  at  any  period  from 
interest  or  convenience,  and  the  one  or  the  other  of 
the  parties  developing  into  a  higher  life,  or  sinking 
into  a  lower  (both  of  which  are  possible),  and  thereby 
becoming  incongruous  and  uncongenial,  present  but 
excesses  of  those  differences,  which  exist  in  every- 
thing and  everywhere,  and  in  practical  life,  no  rea- 
sonable limit  can  be  determined  and  fixed  at  which 
the  right  or  the  claim  for  divorce  shall  be  stayed. 
The  right  will  be  measured  by  overweening  or  foolish 
sensibilities,  by  capricious  tastes,  by  corrupt  desires, 
by  base  calculations  of  interest,  and  by  the  mere 
wantonness  of  a  licentious  freedom.  The  just  limit  is 
that  which  was  fixed  by  Jesus,  which  preserves  the 
sanctity  of  the  family  relation,  best  provides  for  the 
nurture  and  culture  of  children,  the  moral  and  politi- 
cal repose  of  all  the  members  of  the  community,  in 
the  dependence  in  and  between  orderly  and  well- 
recognized  families,  and  for  the  improvement  of  so- 
ciety in  all  things.  If  the  selfish  and  designing  enter 
in  the  marital  relations,  it  is  but  proper  that  society, 
for  its  own  moral  self-defence,  should  hold  them  to 
the  contract,  for  society  is  a  party  to  their  obligations, 


A  GUIDE  TO  TRUE  FELLOWSHIP.     423 

as  it  is  to  all  crime,  and  all  goodness,  which  is  pro- 
motive of  its  welfare.  In  the  preservation  of  this 
relation  and  the  observation  of  its  obligations  by  the 
higher  party,  in  the  sanctitude  of  life,  snch  will  un- 
fold to  still  higher  life,  and  the  other,  if  not  thereby 
modified,  will,  in  most  instances,  not  add  to  the 
temptations  and  corruptions  of  society.  Respecting 
these  differences,  and  knowing  that  the  cultivation 
of  active  charities  is  the  best  preservative,  and  the 
most  promotive  of  the  moral  coherences  of  society, 
the  Degree  of  Rebekah  has  been  instituted,  in  such 
manner  as  to  be  free  from  taint  of  suspicion,  or  the 
actual  taint  of  abuse,  except  that  which  is  incident 
to  all  institutions  of  society  arising  from  special  in- 
dividual cases,  and  against  w\hich  no  human  vigilance 
can  wholly  guard. 

The  Encampment  and  the  Patriarch. 

The  Black. 

"Light  may  be  absorbed  and  disappear  altogether  when  it  falls 
on  a  black  dull  surface." — Sillim.,  Chem. 

"We  have  now  passed  from  the  Lodge  to  the  En- 
campment. We  have  left  the  Lodge  of  the  "red 
man,"  the  "  wild  man,"  the  "  cunning  hunter,"  who 
has  been  trained  by  Law  to  Love  and  Charity,  or 
has  become  an  outcast  and  wanderer.  We  left  him 
in  the  noontide  of  his  manhood,  in  the  vigor  of  all 
those  powers  which  make  him  successful  in  life,  with 
his  family  around  him,  and  Rebekah,  the  sharer  of 


424  DEUS-SEMPER. 

his  joys,  the  counsellor  of  his  charities,  his  truest 
friend  in  misfortune,  his  solace  in  affliction  and  sor- 
row. We  are  now  among  the  Patriarchs  of  the  Or- 
der. I  have  observed  two  classes  of  aged  men  in  life ; 
the  one  hardens  on  to  the  close  of  life,  the  faculties 
become  limited  and  sharp  in  the  narrow  round  of  his 
selfish  pursuits,  the  heart  fossilizes  or  turns  to  human 
stone,  and,  so,  he  remains  for  awhile  the  sad  memo- 
rial of  a  life,  perhaps  not  vicious,  but  without  any 
goodness  ;  in  the  other,  there  is  a  wisdom  not  to  be 
measured  by  mere  intellectual  capacity,  but  in  whom 
kindliness  of  heart  commands  respect  and  reverence ; 
the  child  leads  him  with  affection,  and  the  neighbor 
greets  him  with  benediction,  yet  the  scoffer  and  the 
selfish  rude  man  of  the  world  only  see  an  old  man,  too 
feeble  for  the  struggle  with  the  strong,  too  simple  for 
the  cunning,  too  timid  and  weak-hearted  to  play  in 
the  game  of  villanies  which  surround  him.  He  ap- 
proaches the  character  of  an  elder  Patriarch,  but  in 
the  group  of  Patriarchs  there  are  men  of  stern  stuff, 
when  danger  threatens,  or  their  rights,  or  homes,  or 
altars  are  violated,  yet  who  devoutly  worship  God, 
exercise  hospitality,  and  perchance  entertain  angels — 
angels  yet  in  human  form. 

Let  me  now  speak  from  a  saddened  experience 
which  it  has  been  the  lot  of  many  to  undergo — of 
but  few,  in  a  certain  sense,  to  enjoy.  Enjoy  affliction, 
sadness,  sorrow !  Yes,  indeed.  Look  around  you 
upon  the  toil  and  struggle  of  life,  and  you  find  there 
is  enjoyment  in  it  for  nearly  all.  The  highest,  purest 
love  can  make  and  bear  the  greatest  sacrifices.     Suf- 


A    GUIDE    TO     TRUE    FELLOWSHIP.  425 

fering  is  the  history  of  the  Love  of  Truth — of  that 
which  we  believe  to  be  true,  and  of  the  personal  in- 
tegrity which  would  maintain  the  Truth.  He  who 
seeks  alone  for  enjoyment  here,  will  soon  find  that 
in  the  gratifications  of  his  animal  instincts,  in  the 
decay  of  his  intellect,  or  its  perversion  to  mere  human 
ends  of  action,  and  in  the  narrow  selfishness  of  his 
nature,  corrupting  all  his  moral  powers  into  a  sensual 
egoism,  he  pays  the  most  terrible  penalty  of  life, — 
frequently,  even  for  this  life.  As  he  educates  him- 
self, he  educates  those  in  immediate  contact  with  him, 
in  the  reasonable  certainty  of  cause  and  effect, — yet 
in  them,  there  may  be,  must  be,  for  the  discipline  and 
education  of  all,  native  qualities  which  no  influence 
of  his  can  alter,  much  less  change  or  eradicate.  He 
will  learn  Toleration  and  Mercy,  yet  he  must  still 
struggle  to  remove  viciousness  of  life,  and  ignorance 
of  Truth,  and  error  of  Opinion. 

As  we  pass  through  the  several  stages  of  existence, 
we  come  to  points  or  turns  in  the  steep  ascent  where 
broader  views  and  clearer  light  break  upon  our  vision. 
Many  who  started  with  us  are  now  so  far  behind, 
that  no  voice  of  encouragement  we  can  utter  shall  so 
reach  them  that  they  can  understand  ;  others,  weary, 
or  exhausted,  or  indulging  in  some  gratification,  can- 
not, or  will  not  heed.  The  journey  becomes  more 
lonely,  in  some  respects  more  sad.  But  as  you  press 
on,  the  height  before  you  glitters  in  a  golden  light, 
which  if  it  is  the  sunset  of  life,  is  the  highest  point 
from  which  you  can  catch  the  sunrise  of  the  morrow. 
As  you  look  back  upon  the  laggards  behind  you,  you 

36* 


426  teus-semper. 

see  the  mists  of  darkness  filling  the  valley  of  life, 
which  you  now  know  is  there  charged  with  moral 
disease  and  death,  and  the  deeper  down  the  greater 
is  the  darkness,  and  the  fouler  are  the  elements  of 
corruption.  Tell  me  whether  you  have  not  come  to 
some  such  points  in  your  career  of  existence,  you 
who  have  cultivated  some  Faith  in  God,  some  Hope 
in  Immortality,  some  Charity  for  man — at  least  for 
the  children  of  your  loins,  that  Charity  which  begins 
at  home — and,  it  may  be,  always  stays  there, — if  even 
you  have  not  felt  that  longing  and  yearning  of  the 
Heart  to  communicate  some  Truth,  some  wisdom  of 
life  which  they  cannot  understand,  and  if  they  seem 
to  understand,  do  not  appreciate.  You  have  the 
words  of  Truth,  you  have  the  symbols  of  Life,  and 
they  have  ears,  but  they  hear  not  the  meaning,  the 
soul  that  you  put  into  the  words  ;  they  have  eyes, 
but  do  not  see  the  spirit  in  the  symbols  of  Life  which 
you  present  to  them.  So  in  life,  and  in  the  Order, 
there  are  degrees  in  this  Perception  of  the  Wisdom, 
Love,  and  Power  of  God,  in  all  the  emblems  of  his 
creation  and  his  providence  in  history.  He  is  not 
the  full,  true  man,  who  observes  forms  and  mumbles 
formularies,  but  he  who  knows  the  Truth,  and  loves 
the  Truth,  and  does  the  Truth.  You  can  only  wor- 
ship and  serve  a  triune  God  in  this  trinity  of  your 
intellectual  and  moral  powers. 

In  the  Encampment  we  return  to  the  simplicity  of 
the  patriarchal  life,  not  to  the  blank  whiteness  of  the 
initiation,  where  the  innocence  is  so  much  alike  to  the 
ignorance  of  Childhood,  but  to  that  simplicity  which 


A    GUIDE    TO    TRUE    FELLOWSHIP.  427 

is  given  by  the  knowledge  of  life,  in  which  every- 
thing is  found  to  have  a  certain  value,  but  which  is 
only  transitory  and  transitional,  while  Faith,  Hope, 
and  Charity,  abide  as  inwoven  in  the  indestructible 
elements  of  the  Soul.  Here  all  the  colors  which  at- 
tracted us  in  fruits,  flowers,  clouds,  dress,  fashions, 
in  all  the  forms  of  life,  and  in  their  uncountable 
forms  called  forth  our  cunning  or  skill,  and,  it  may 
be,  gave  strength  and  activity  to  our  passions  and  de- 
sires, are  absorbed  and  taken  up,  and  incorporated,  as 
it  were,  in  Black.  The  Tent  is  the  emblem  of  Hos- 
pitable Simplicity.  It  belongs  to  the  Pastoral  life, 
whose  chief  avocation  is  the  care  and  the  protec- 
tion of  the  Flock,  and  is  therefore  mainly  defensive 
against  the  wandering  Robber  hordes,  and  only  ag- 
gressive against  Beasts  of  Prey  and  venomous  Ser- 
pents. It  does  not  make  war,  for  it  has  everything 
to  lose,  and  nothing  to  gain  from  the  wandering 
Robbers,  and  the  serpentine  cunning  of  a  vicious  or 
intolerant  civilization.  When  it  succeeds  in  battle 
it  only  protects  its  own,  and  has  but  little  to  gain 
from  the  man  of  the  Battle- Axe,  and  the  Bow  and 
Arrows,  while,  as  between  themselves  and  other 
similar  tribes,  its  surest  guarantee  of  Peace  is  the 
Altar,  in  the  Consecration  of  the  Law.  The  out- 
ward form  of  Civilization,  with  its  distinctions  of 
rank,  its  divisions  of  internecine  sects,  its  prejudices 
of  party,  its  peculiarities  of  tribes  and  nations,  is 
inimical  to  true  hospitality — that  hospitality  which 
feeds  the  hungry,  clothes  the  naked,  and  educates 
the  orphan,  regardless  of  all  these  distinctions  and 


428  DEUS-SEMPER. 

differences.  The  Tent  stands  ever  open,  guarded  by 
the  Sentinel,  and  protected  by  the  Spear,  for,  in  his- 
tory, the  Life  of  Simplicity  is  constantly  assailed  in 
rude  forms  of  Aggression,  which  regard  no  Law  and 
no  Charity,  or  by  the  arts  and  machinations  of  cun- 
ning and  serpentine  Jesuitries,  which  subvert  Law, 
and  pervert  Charity  into  the  poison  of  life.  Here 
again  we  meet  the  Law,  not  so  much  as  the  means  of 
our  government,  but  as  the  means  by  which  we  were 
theretofore  governed,  and  whose  observance,  in  the 
sanctitude  of  the  Altar,  wras  the  means  of  our  Puri- 
fication, and  led  us  on  to  the  Three  Pillars  of  Faith, 
Hope,  and  Charity,  which,  standing  on  the  earth, 
support  the  Heaven  of  Peace  above  us.  In  these  is 
the  Righteousness  of  God  manifest,  and  as  we  sustain 
these,  and  extend  the  area  and  the  Flock  of  Peace,  we 
enlarge  his  dominion  on  earth,  and  uphold  his  Ever- 
lasting Throne.  While  the  Spear  remains  as  the  em- 
blem of  defence,  the  Crook  is  the  emblem  of  those 
kindly  virtues  and  offices  by  which  mankind  will  be 
led  "  in  pleasant  places,  by  gentle  waters."  I  say  to 
young  men,  that  however  much  they  may  study  the 
language,  or  contemplate  the  emblems,  there  is  a  Life 
in  them  which  they  can  in  part,  and  only  in  part 
appreciate,  and  this  they  will  do  as  Thought  forms 
into  Faith,  Faith  into  clear  and  unclouded  Truth, 
and  Truth  into  Wisdom,  and  which  can  only  come 
through  the  trials  and  vicissitudes  of  life,  borne  in 
Hope,  and  enlarged  in  the  active  duties  of  that  life, 
discharged  in  the  integrity  of  a  Love  for  the  Great 
Father  of  All. 


a  guide  to  true  fellowship.         429 

The  Golden  Rule. 

In  the  Golden  Rule  Degree,  the  Color  is  Yellow, 
the  emblem  of  the  highest  Intelligence  to  which  man 
can  attain,  the  type  of  the  golden  Light  of  the  Sun, 
who  is  himself  but  a  type  of  the  Supreme  Intelli- 
gence. There  stands  the  Altar  with  the  Three 
Golden  Links  on  its  capital,  and  its  flame  aspires 
upward,  ever  and  always  in  its  Light,  presenting  that 
Trinity  of  Powers  which  pervades  all  nature — the 
three  colors,  and  the  three  qualities  of  light, — the 
Repulsion,  Attraction,  and  Polarity  of  Science, — the 
Thought,  and  the  Love,  and  the  Activity  of  man, — 
the  Faith,  and  the  Hope,  and  the  Charity  of  life, — 
the  Truth,  and  the  Love,  and  the  Friendship  of  Fra- 
ternal Alliance, — the  Wisdom,  and  the  Love,  and 
the  Power  of  God.  The  Law  is  here,  the  Memorial 
of  the  struggle  we  have  had  with  our  own  nature 
and  the  like  nature  in  others.  The  Ashes  of  our 
Humanity  are  but  as  the  ashes  which  are  left  upon 
that  Altar,  whose  flame  aspires  to  Heaven. 

Ponder  well  the  history  and  the  mission  of  Moses, 
as  it  may  unfold  to  you  in  the  Blue  Degree  of  the 
Lodge,  and  in  the  Golden  Degree  of  the  Encamp- 
ment. In  early  and  mid-life,  it  is  the  Law — the 
Rule  of  your  Conduct  in  the  struggles  and  conflicts 
of  life.  It  represses  the  inordinate  strength  of  your 
passions  and  desires,  and  it  unfolds  your  Wisdom  to 
catch  the  true  relations  of  men,  under  law,  in  these 
struggles  and  conflicts,  and  so  makes  and  improves 
society.    It  is  thus  that  man  is  taken  from  the  "  wild  " 


430  DEUS-SEMPER. 

state  into  the  settled  forms  of  society  and  govern- 
ment. In  the  Golden  Degree,  the  Passions  have  been 
repressed,  or  have  become  measurably  exhausted,  or 
have  been  trained  in  the  mutual  and  humanizing  in- 
fluences which  the  Law  imposes  and  inculcates,  to  a 
life  of  nobler  Charity  ;  the  trials  and  vicissitudes  of 
life  have  taught  the  em  p  tin  ess  of  all  human  desires — 
as  such,  and  all  that  is  left  is  the  Future  Hope  for 
your  children  as  a  part  of  society,15  and  for  yourself, 
beyond  this  life.  Yet  the  Law  remains.  Plow? 
Simply  as  a  sanctitude,  a  charity  of  life,  in  which 
you  observe  the  Law,  not  from  any  fear  of  its  inflic- 
tions, not  as  an  arbitrary  rule  of  conduct  which  for- 
bids your  commission  of  guilty  offence,  and  so  may 
restrain  others, — but  from  a  sense  of  right,  a  love  of 
its  holy  and  purifying  influences  on  yourself,  and  on 
all. '  You  have  now  the  cunning  of  the  serpent,  with- 
out the  serpentine  wisdom,  and  the  Peace  (the  Love) 
of  the  Dove  broods  in  the  vivification  of  a  new  life, 
over  the  old  chaos  of  passions  and  desires  in  your 
heart.  It  is  thus  that  man  is  taken  from  the  formal 
and  prudential  life  of  repressive,  yet  educative  Law, 
to  the  intrinsic  freedom  of  acting  out  his  better 
nature.  But  still  from  this  last  verge  of  your  life 
you  hold  up  the  Tables  of  the  Law, — for  the  genera- 
tions crowd  on  after  you,  in  the.  Wilderness  of  Life, 
through  similar  trials,  struggles,  temptations,  and 
vicissitudes,  in  which  they  are  to  be  led  and  educated 
for  the  final  and  closing  scene,  where  Hope  and 
Charity  can,  alone,  avail.  The  first  three  Commands 
bring  you  into  direct  correlation  with  God,  as  "Our 


A    GUIDE    TO    TRUE    FELLOWSHIP.  431 

Father  who  art  in  Heaven," — both  in  Law  and  in 
Love.  The  next  two,  give  you  the  Necessity  for, 
and  the  Foundation  of  Worship.  Disregard  Sabbati- 
cal observances,  and  in  the  want  of  stated  times  for 
educative  means,  intellectual  contemplation,  moral 
associations,  and  holy  influences,  and  in  the  desecra- 
tion of  all  time  in  mere  human  gratifications,  you 
will  have  confusion  in  government,  and  a  degraded 
and  disorganized  society  ;  by  your  own  disregard  of 
Honor — of  all  those  elements  and  qualities  which 
make  the  man  and  the  parent  honored  in  society  and 
in  the  household,  teach  your  Child  not  to  honor  his 
Father  and  his  Mother,  and  the  Family  will  be  a 
scene  of  discords  and  strifes,  and  moral  derelictions, 
which  will  impart  their  baleful  effects  all  around 
you,  and,  in  their  general  diffusion,  will  corrupt  so- 
ciety, and  all  social  institutions,  and  denationalize  all 
governments,  whatever  their  forms,  but  especially 
Republics,  where  goodness,  or  viciousness,  spreads 
with  the  rapidity  of  popular  sympathies — and  again, 
the  land  of  life,  like  the  Judean  hills  and  the  Meso- 
potamian  plains,  will  turn  into  wilderness,  more  bar- 
ren, and  fuller  of  evils,  than  its  early  condition  ;  the 
"wild  man,"  the  "hunter,"  the  robber,  in  the  astute 
and  intense  education  of  their  civilized  perversions, 
or  their  fossilized  naturalness,  will  be  there.  The 
remaining  five,  protect  Life, — Thou  shalt  do  no  Mur- 
der: they  protect  Property, — Thou  shalt  not  Steal, — 
Thou  shalt  not  Covet :  they  protect  Reputation, — 
Thou  shalt  not  commit  Adultery,  that  most  sensitive 
point  of  purity  and  character,  on  which  the  honor 


432  DEUS-SEMPER. 

of  the  parent  and  child,  and  as  between  the  parent 
and  child,  the  mutualities  of  the  family,  the  repose 
and  the  moral  dignity  of  society,  and  the  economies 
of  a  well-ordered  state,  are  founded.  It  is  the  purity 
of  Marriage  which  founds  and  cultivates  all  the 
amenities,  charities,  rights,  and  domestic,  social,  and 
civil  duties  of  life.:  and  Thou  shalt  not  bear  False 
Witness  against  thy  Neighbor,  by  word  nor  deed, — 
as  this  may  involve  Life,  or  Property,  or  Reputation, 
or  all  of  them, — neither  by  falsehood,  false  swearing, 
nor  false  judgment,  in  any  of  the  thousand-fold  forms 
in  which  we  judge  or  act  towards  our  fellow-men,  in 
private,  public,  and  official  judgments  and  daily  con- 
duct, pp.  202-247.  Law  is  the  true  unity  of  nature, 
of  life,  of  our  life,  of  each  life  ;  Love,  under  the  con- 
scious and  self-approved  limitations  of  Law,  furnishes 
the  scope  of  our  activities,  and  the  End  of  our  Actu- 
ation. Press  on,  then,  from  the  observance  of  Law, 
to  the  Love  of  Right,  yet  founded  on  this  Law,  and 
you  will  find  by  Truth  in  the  End,  what  was  found 
by  Faith  in  the  Beginning,  "  that  Abel  offered  unto 
God  a  more  excellent  sacrifice  than  Cain,"  and  that 
the  foundation  of  all  true  Fellowship  is  Wisdom 
and  Love,  as  these  guide  your  Actuative  Power  in 
the  duties  of  life  ;  and  that  these  include  Thought, 
Love,  and  Deed, — Truth,  Love,  and  Friendship, — 
Faith,  Hope,  and  Charity,  as  coming  out  of  these 
roots  of  Moral  Powers — a  Trinity  of  Powers  in  Moral 
Unity.  Great  is  the  religion  of  Power,  when  we  con- 
template Power  as  it  moves  the  nerves  of  the  plant, 
or  the  gentlest  pulsations  of  life,  or  throbs  in  the 


A    GUIDE    TO     TRUE     FELLOWSHIP.  433 

thunder-storm,  or  heaves  in  the  earthquake,  or  covers 
the  mountain  with  lightnings  when  the  Law  is  pre- 
paring its  denunciations  on  impurity  and  guilt, — but 
greater  is  the  religion  of  Love ;  for  the  Law  is  given 
in  Love,  and  Power  is  the  agent  of  its  grandeur  and 
its  Beneficence.  Great  is  the  religion  of  Intelligence, 
building  its  Systems  of  the  Universe  from  the  Laws  of 
Forces,  even  though  it  denies  the  God  of  Intelligence, 
or  grasps  at  an  implacable  order  of  Reason,  where 
Law,  as  the  Representative  of  Eternal  Justice,  has  no 
co-ordinate  in  Love.  Greater  is  the  Religion  of 
Love — for  true  intelligence  can  have  no  joy,  or  pleas- 
ure in  Action,  or  end  for  Actuation,  except  in  Love. 
Great  is  Power ;  greater  is  the  norm-power — the  Law- 
Power  of  Thought,  which,  from  the  old,  billowy, 
heaving,  and  discordant  chaos,  has  brought  forth 
order  in  geology,  and  is  moving  to  higher  order  in 
history ;  but  greater  is  the  Religion  of  Love,  which 
through  all,  in  the  crucifixions  of  the  universal  life, 
in  the  natural  life  of  man,  makes  that  Power,  and 
that  Thought,  which  thus  worked  through  all  suc- 
cessions, its  ministering  agencies  of  Mercy,  in  the  re- 
demptionary  progress  of  man.  [As  the  Speculative 
Philosopher  shall  go  up,  above  the  Concrete,  into  the 
Intelligible,  not  in  his  system  of  Idealism — the  lumen 
siccus  Intellectus — but  in  this  fulness  of  Positive  Life, 
he  will  get  a  new  movement  for  Philosophy.] 


37 


434  deus-semper. 

The  Imperial  Purple. 

We  are  now  in  the  Imperial  Purple  Degree.  The 
Black  is  tinged  with  other  colors,  thrown  in  from 
the  World  beyond.  The  Earth,  as  a  full  orb  of 
Light  is  there,  prophetic  of  the  Consummation,  in 
the  final  Love  of  God — when  the  Cherubim  kneeling 
upon  the  Ark  shall  point  the  way  to  Heaven.  In  the 
morning  of  life,  it  arose  from  Darkness  ;  the  mists 
of  the  early  day  concealed  its  face,  the  storms  of  th,e 
midday  blackened  the  arch  above  us,  or  scattered 
ruins  around,  or  we  were  parched  and  weary  with 
its  burning  heats ;  and  the  Evening  of  life  comes  with 
its  repose  and  Hope.  In  the  order  which  prevails 
throughout — in  the  order  moving  to  the  noon  which 
shall  arise  on  the  midday  of  the  World,  it  shall  be 
covered  with  glory  as  with  a  garment  of  light.  This 
we  see  in  Hope.  This  we  see  in  Faith,  for  Faith  is 
a  clear  knowledge  of  the  past,  and  anticipation  of 
the  future,  as  the  true  poet,  when  his  inspiration 
comes  upon  him,  sees  the  outline  of  the  grand  picture 
which  is  to  take  fuller  form  from  his  own  mind,  as 
all  men  work  to  desired  and  forecasted  ends  by  intelli- 
gent means,  as  the  prophets  of  old  saw  that  all  things 
were  committed  to  the  Power,  Wisdom,  and  Love 
of  God.  And  this  full-orbed  earth,  reflecting  the 
Light  of  all  the  heavens  around,  is  now  but  the  ful- 
ness of  his  own  Light  within,  as  he  stands  upon  the 
last  verge  of  life,  and  sees  and  absorbs,  in  his  soul, 
the  fulness  of  the  Light  beyond.  His  hand  is  now 
upon  the  Hourglass,  and  the  last  sands  are  dropping 


A    GUIDE    TO    TRUE    FELLOWSHIP.  435 

— dropping — dropping — and  the  Scythe,  the  last  em- 
blem of  the  mortal's  strife,  in  the  hands  of  the  Great 
Reaper,  Death,  gleams  as  he  strikes. 

Thou  hast  travailed  thy  dark  ways ;  Wisdom  and. 
Power  have  ordered  the  events  of  thy  life,  and  of 
history ;  thou  hast  learned  the  lesson  of  Existence  ; 
and  the  Father  will  receive  thee,  and  Love  will  em- 
brace thee  for  the  Wisdom  thou  hast  found,  and  the 
Deeds  of  Mercy,  from  thine  own  innermost  Love, 
which  thou  hast  done.  This  is  symbolic  of  Life  and 
History.  The  Grave  is  the  Portal  of  Immortality : 
Actual  History  is  the  Portal  of  Progress. 


$L    SI 


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Deacidified  using  the  Bookkeeper  proces 
Neutralizing  agent:  Magnesium  Oxide 
Treatment  Date:  Dec.  2004 

PreservationTechnologiej 

A  WORLD  LEADER  IN  PAPER  PRESERVATIOI 

1 1 1  Thomson  Park  Drive 
Cranberry  Township,  PA  16066 
(724)779-2111 


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