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the earth? Again, were Homer and Shakspeare members of any beneficed guild, or made Poets by means of it? Were Painting and Sculpture created by forethought, brought into the world by institutions for that end? No ; Science and Art have, from first to last, been the free gift of Nature ; an unsolicited, unexpected gift ; often even a fatal one. These things rose up, as it were, by spontaneous growth, in the free soil and sunshine of Nature. They were not planted or grafted, nor even greatly multiplied or improved by the culture or manuring of institutions. Generally speaking, they have derived only partial help from these ; often enough have suffered damage. They made constitutions for themselves. They originated in the Dynamical nature of man, not in his Mechanical nature.

Or, to take an infinitely higher instance, that of the Christian Religion, which, under every theory of it, in the believing or unbelieving mind, must ever be regarded as the crowning glory, or rather the life and soul, of our whole modern culture: How did Christianity arise and spread abroad among men ? Was it by institutions, and establishments, and well-arranged systems of mechanism ? Not so ; on the contrary, in all past and existing institutions for those ends, its divine spirit has invariably been found to languish and decay. It arose in the mystic deeps of man's soul ; and was spread abroad by the preaching of the word,' by simple, altogether natural and individual efforts; and flew, like hallowed fire, from heart to heart, till all were purified and illuminated by it; and its heavenly light shone, as it still shines, and (as sun or star) will ever shine, through the whole dark destinies of man. Here again was no Mechanism ; man's highest attainment was accomplished Dynamically, not Mechanically. Nay, we will venture to say, that no high attainment, not even any far-extending movement among men, was ever accomplished otherwise. Strange as it may seem, if we read History with any degree of thoughtfulness, we shall find, that the checks and balances of Profit and Loss

one.

have never been the grand agents with men; that they have never been roused into deep, thorough, all-pervading efforts by any computable prospect of Profit and Loss, for any visible, finite object ; but always for some invisible and infinite

The Crusades took their rise in Religion; their visible object was, commercially speaking, worth nothing. It was the boundless Invisible world that was laid bare in the imaginations of those men ; and in its burning light, the visible shrunk as a scroll. Not mechanical, nor produced by mechanical means, was this vast movement. No dining at Freemasons' Tavern, with the other long train of modern machinery; no cunning reconciliation of vested interests,' was required here: only the passionate voice of one man, the rapt soul looking through the eyes of one man ; and rugged, steel-clad Europe trembled beneath his words, and followed him whither he listed. In later ages it was still the same. The Reformation had an invisible, mystic and ideal aim ; the result was indeed to be embodied in external things; but its spirit, its worth, was internal, invisible, infinite. Our English Revolution too originated in Religion. Men did battle, in those old days, not for Purse-sake, but for Conscience-sake. Nay, in our own days it is no way different. The French Revolution itself had something higher in it than cheap bread and a Habeas-corpus act.

Here too was an Idea ; a Dynamic, not a Mechanic force. It was a struggle, though a blind and at last an insane one, for the infinite, divine nature of Right of Freedom, of Country.

Thus does man, in every age, vindicate, consciously or unconsciously, his celestial birthright. Thus does Nature hold on her wondrous, unquestionable course ; and all our systems and theories are but so many froth-eddies or sand-banks, which from time to time she casts up, and washes away. When we can drain the Ocean into mill-ponds, and bottle up the Force of Gravity, to be sold by retail, in gas-jars; then may we hope to comprehend the infinitudes of man's soul under formulas of Profit and Loss; and rule over this too, as over a patent engine, by checks, and valves, and bal

ances.

Nay, even with regard to Government itself, can it be necessary to remind any one that Freedom, without which indeed all spiritual life is impossible, depends on infinitely more complex influences than either the extension or the curtailment of the democratic interest?' Who is there that, taking the high priori road,' shall point out what these influences are; what deep, subtle, inextricably entangled influences they have been and may be? For man is not the creature and product of Mechanism ; but, in a far truer sense, its creator and producer : it is the noble People that makes the noble Government; rather than conversely. On the whole, Institutions are much; but they are not all. The freest and highest spirits of the world have often been found under strange outward circumstances : Saint Paul and his brother Apostles were politically slaves ; Epictetus was personally one. Again, forget the influences of Chivalry and Religion, and ask : What countries produced Columbus and Las Casas ? Or, descending from virtue and heroism, to mere energy and spiritual talent: Cortes, Pizarro, Alba, Ximenes? The Spaniards of the sixteenth century were indisputably the noblest nation of Europe; yet they had the Inquisition and Philip II. They have the same government at this day; and are the lowest nation. The Dutch too have retained their old constitution ; but no Siege of Leyden, no William the Silent, not even an Egmont or De Witt any longer appears among them. With ourselves also, where much has changed, effect has nowise followed cause as it should have done: two centuries ago, the Commons Speaker addressed Queen Elizabeth on bended knees, happy that the virago's foot did not even smite him ; yet the people were then governed, not by a Castlereagh, but by a Burghley; they had their Shakspeare and Philip Sidney, where we have our Sheridan Knowles and Beau Brummel.

These and the like facts are so familiar, the truths which they preach so obvious, and have in all past times been só universally believed and acted on, that we should almost feel ashamed for repeating them; were it not that, on every hand, the memory

of them seems to have passed away, or at best died into a faint tradition of no value as a practical principle. To judge by the loud clamour of our Constitution-builders, Statists, Economists, directors, creators, reformers of Public Societies ; in a word, all manner of Mechanists, from the Cartwright up to the Code-maker; and by the nearly total silence of all Preachers and Teachers who should give a voice to Poetry, Religion and Morality, we might fancy either that man's Dynamical nature was, to all spiritual intents, extinct, or else so perfected that nothing more was to be made of it by the old means; and henceforth, only in his Mechanical contrivances did any hope exist for him.

To define the limits of these two departments of man's activity, which work into one another, and by means of one another, so intricately and inseparably, were by its nature an impossible attempt. Their relative importance, even to the wisest mind, will vary in different times, according to the special wants and dispositions of these times. Meanwhile, it seems clear enough that only in the right coördination of the two, and the vigorous forwarding of both, does our true line of action lie. Undue cultivation of the inward or Dynamical province leads to idle, visionary, impracticable courses, and, especially in rude eras, to Superstition and Fanaticism, with their long train of baleful and well-known evils. Undue cultivation of the outward, again, though less immediately prejudicial, and even for the time productive of many palpable benefits, must, in the long-run, by destroying Moral Force, which is the parent of all other Force, prove not less certainly, and perhaps still more hopelessly, pernicious. This, we take it, is the grand characteristic of our age. By our skill in Mechanism, it has come to pass, that in the management of external things we excel all other ages; while in whatever respects the pure moral nature, in true dignity of

us,

soul and character, we are perhaps inferior to most civilised ages.

In fact, if we look deeper, we shall find that this faith in Mechanism has now struck its roots down into man's most intimate, primary sources of conviction ; and is thence sending up, over his whole life and activity, innumerable stems,

fruit-bearing and poison-bearing. The truth is, men have lost their belief in the Invisible, and believe, and hope, and work only in the Visible ; or, to speak it in other words : This is not a Religious age. Only the material, the immediately practical, not the divine and spiritual, is important to

The infinite, absolute character of Virtue bas passed into a finite, conditional one; it is no longer a worship of the Beautiful and Good; but a calculation of the Profitable. Worship, indeed, in any sense, is not recognised among us, or is mechanically explained into Fear of pain, or Hope of pleasure. Our true Deity is Mechanism. It has subdued external Nature for us, and we think it will do all other things. We are Giants in physical power : in a deeper than metaphorical sense, we are Titans, that strive, by heaping mountain on mountain, to conquer Heaven also.

The strong Mechanical character, so visible in the spiritual pursuits and methods of this age, may be traced much farther into the condition and prevailing disposition of our spiritual nature itself. Consider, for example, the general fashion of Intellect in this era. Intellect, the power man has of knowing and believing, is now nearly synonymous with Logic, or the mere power of arranging and cominunicating. Its implement is not Meditation, but Argument. Cause and effect' is almost the only category under which we look at, and work with, all Nature. Our first question with regard to any object is not, What is it? but, How is it? We are no longer instinctively driven to apprehend, and lay to heart, what is Good and Lovely, but rather to inquire, as onlookers, how it is produced, whence it comes, whither it goes. Our favourite Philosophers have no love and no hatred ; they

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