62

IDEAL OF PERFECTION.

demand their due. Next, animal nature will suggest the desirableness, and not only this, the necessity, of attending to its claims. The clamorous voice of appetite will be heard above all, and, in the general turmoil, will come a suspension of intellectual effort; and, when it is resumed, it will be found that in the chain the mind had been weaving some links are either gone or broken.

There is a general idea of a perfect chain to be wrought out somewhere and somehow; but the contradictory opinions, jarring interests, and wayward passions of men make such a scene of strife and confusion, there is no harmonious working. There is so much of pride and envy, so much of malice and prejudice, we are so ready to deceive ourselves with what is false and unreal, so inclined to listen to the seductive voice of soft-toned Ease, and turn aside to the bowers of Indolence, that we unfit ourselves for the work almost unconsciously. We court temptation and lament it. We woo these hinderances, and then as surely deplore their serpent-like embrace. Something like this is more or less characteristic of all mortal progress. Besides, our physical powers so soon faint under the pressure of intense application, and the intellectual is so many times obliged to succumb to the physical, that the progress is small at best.

There have been instances on record of great progress by minds of a high order and genius of a clear vision; but, as we have said before, such are not inclined to spend their time in congratulating themselves, from their elevated stand-point, on what they have gained; but so much more lies before them, the goal they would reach is so far in the distance, that the past is lost in the hopeful future. So diversified and inviting are the scenes of which they have caught a glimpse, that they stretch forward with eagerness to grasp new discoveries, and descry some new openings through which light may beam upon them from the regions of infinity. They would be delighted participants in things of a more exalted sphere the happier recipients of diviner knowledge.

ASPIRATIONS FOR PERFECTION.

63

But the book is not so soon learned; no time but that which shall run parallel with the endless procession of suns and constellations in the universe will be sufficient to learn it. No life but an unending one will be long enough to look upon all the wonders of creative power; "to lift the veil from the beautiful mysteries which burn along the infinite abysses," and show to the exulting pupil all the Great Teacher has marked out for him.

So varied and wonderful are the displays of divine power and wisdom, that the cycles of eternity might run their endless round, the soul have its energies constantly enlisted, and yet never arrive at a point in its history when it would cease to find something new to excite its interest, and call forth its admiration. These things, and the fitness of man to engage in them, also his aspirations for more extended knowledge, warrant, at least, the supposition that he is destined to an immortal existence.

But it is not simply knowledge that these aspirations are confined to they seek a higher state of perfection.

The perfect has a charm for every mind. No phase of actual life realizes man's ideal; no attainment reaches his

imaginary standard. Perfection is the bright cynosure of

life. Hence writers invest their characters with virtues in clusters. Nothing was ever found like them in any mortal that ever crossed their path. Like the painter who blended in one the charms of several in order to produce his ideal form of beauty, so these writers cull here and there from the flowers that adorn the borders of humanity, and tying up the choice garland, ask the world to come and see the faultless beauty of earth. They have left the nightshade to itself, and all things similar to it, for their bouquet should be unmingled fragrance. It is but a principle of human nature to reject the bitter and retain the sweet-to leave the imperfect and seek the perfect.

We desire perfect health and enjoyment, perfect friendship and confidence, and so through the whole catalogue of loves,

64

MAN ALONE ALWAYS PROGRESSIVE.

hopes, feelings, and passions. So in every department of the business world. The artist must have a perfect model; the manufacturer must have perfect machinery; the miser perfect security; and, indeed, through all ranks perfection is the grand aim.

We would be better and purer in nature, having more selfcontrol, more disinterestedness, more of every quality that elevates and blesses the spirit. There is seldom a time but that we long to be better, secretly at least, if we blush to make the open acknowledgment. But notwithstanding the most persistent efforts, and the most lofty aspirings of mind and heart, perfection is never reached. Imperfection is here stamped upon man, and all that man does; and is this vain sighing and longing to be the portion of God-created spirits?

Brutes are not haunted and disquieted by the desire of an ideal felicity which they cannot find; man only sighs after an image of infinite perfection, that can be realized only in God; aspires to his native skies, with as natural a tendency as that by which the flame ascends. Man appears to be the only being on earth to whose nature and faculties his present state is not commensurate. Every other creature completes its destiny attains the utmost end of its faculties. Man alone is always progressive, interminably advancing in his conceptions and achievements; yet he is always cut off in the midst of his work ; he is never permitted to complete a single science."

Surely there must be a world where the full significance of completion will be realized. The Infinite Creator, complete in himself, must surely delight in the completion of his works everywhere, especially in man, his best and noblest work.

"There is not, in my opinion," says Creech, an eloquent writer, "a more pleasing and triumphant consideration in religion than this-the perpetual progress which the soul makes toward the perfection of its nature, without ever arriving at a period in it. To look upon the soul as going on from strength to strength; to consider that she is to shine for

ASPIRATIONS FORESHADOW IMMORTALITY.

65

ever with new accessions of glory, and brighten to all eternity, that she will be still adding virtue to virtue, and knowledge to knowledge, carries in it something wonderfully agreeable to that ambition which is natural to the mind of man."

These desires and aspirations, this capacity and this infinitude of display, are indeed full of meaning. They are prophetic of immortality, and strongly suggest the idea that

"in other days,

When death shall give the encumbered spirit wings,

Its range shall be extended;"

that perchance it shall roam among vast mysterious spheres,

"pass from orb to orb, and dwell in each,

Familiar with its children, learn their laws,
And share their state, and study and adore
The infinite varieties of bliss

And beauty, by the hand of Power divine
Lavished on all its works."

5

66

MAN AS AN INTELLECTUAL BEING.

CHAPTER IV.

MORAL PERCEPTIONS PRESUPPOSE A FUTURE.

of

Man as an Intellectual Being.— Heart-Culture. — Flowers and Icebergs.· The Inner Light. The Moral Virtues. - Influence of Love Friendship. Examples of Moral Heroism. - Strong Presumption of the Continuance of Moral Powers in a more perfect State.

Observe God's plan-"On all he moral worth

Bestowed, and moral tribute asked from all." - Pollok.

MAN is an intellectual being, exalted by reason and judgment far above all the highest forms of animal life; but when we have said this, have we completed the description of human nature? Is it enough simply to say that he is "endowed with reason and foresight, free to act, and able to learn through experience what actions will most effectually promote his present and future happiness?" "The consciousness of every individual will answer," says Bowen, "that it is not all; that there is an element of our nature which excels prudence more than prudence excels animal instinct or passion. This principle extends its jurisdiction over our whole being, claiming authority to control and subdue the promptings of self-love as absolutely as it overrules the appetites and desires. By the side of prudence, or above it, it introduces the novel conception of duty, or moral obligation; over personal happiness, as an object of effort and a guide to action, it places the idea of absolute right. Putting aside the consideration of external things, it erects its throne in the soul of man, and judges, not the outward act, but the motives and intentions which lead to it, and constitute its moral character.