(Being not so much the Portal, as part of the temporary Scaffold to the Portal of this new Philosophy.)
“Few of us doubt, gentlemen, that human life on this earth is but a state of probation; which among other things implies, that here below, we mortals have only to do with things provisional. Accordingly, I hold that all our so-called wisdom is likewise but provisional.
”This preamble laid down, I begin.
“It seems to me, in my visions, that there is a certain most rare order of human souls, which if carefully carried in the body will almost always and everywhere give Heaven’s own Truth, with some small grains of variance. For peculiarly coming from God, the sole source of that heavenly truth, and the great Greenwich hill and tower from which the universal meridians are far out into infinity reckoned; such souls seems as London sea-chronometers (Greek, time-namers) which as the London ship floats past Greenwich down the Thames, are accurately adjusted by Greenwich time, and if heedfully kept, will still give that same time, even though carried to the Azores. True, in nearly all cases of long, remote voyages—to China, say—chronometers of the best make, and the most carefully treated, will gradually more or less vary from Greenwich time, without the possibility of the error being corrected by direct comparison with their great standard; but skillful and devout observations of the stars by the sextant will serve materially to lessen such errors. And besides, there is such a thing as rating a chronometer; that is, having ascertained its degree of organic inaccuracy, however small, then in all subsequent chronometrical calculations, that ascertained loss or gain can be readily added or deducted, as the case may be. then again, on these long voyages, the chronometer may be corrected by comparing it with the chronometer of some other ship at sea, more recently from home.
”Now in an artificial world like ours, the soul of man is further removed from its God and the Heavenly Truth, than the chronometer carried to China, is from Greenwich. And, as that chronometer, if at all accurate, will pronounce it to be 12 o’clock high-noon, when the China local watches say, perhaps, it is 12 o’clock midnight; so the chronometric soul, if in this world true to its great Greenwich in the other, will always, in its so-called intuitions of right and wrong, be contradicting the mere local standards and watch-maker’s brains of this earth.
“Bacon’s brains were mere watch-maker’s brains; but Christ was a chronometer; and the most exquisitely adjusted and exact one, and the least affected by all terrestrial jarrings, of any that have ever come to us. And the reason why his teachings seemed folly to the Jews, was because he carried that Heaven’s time in Jerusalem, while the Jews carried Jerusalem time there. Did he not expressly say—My wisdom (time) is not of this world? But whatever is really peculiar in the wisdom of Christ seems precisely the same folly to-day as it did 1850 years ago. Because, in all that interval his bequeathed chronometer has still preserved its original Heaven’s time, and the general Jerusalem of this world has likewise carefully preserved its own.
“But though the chronometer carried from Greenwich to China, should truly exhibit in China what the time may be at Greenwich at any moment; yet, though thereby it must necessarily contradict China time, it does by no means thence follow, that with respect to China, the China watches are at all out of the way. Precisely the reverse. For the fact of that variance is a presumption that, with respect to China, the Chinese watches must be all right; and consequently as the China watches are right as to China, so the Greenwich chronometers must be wrong as to China. Besides, of what use to the Chinaman would a Greenwich chronometer, keeping Greenwich time, be? Were he thereby to regulate his daily actions, he would be guilty of all manner of absurdities:—going to bed at noon, say, when his neighbors would be sitting down to dinner. And thus, though the earthly wisdom of man be heavenly folly to God; so also, conversely, is the heavenly wisdom of God an earthly folly to man. Literally speaking, this is so. Nor does the God at the heavenly Greenwich expect common men to keep Greenwich wisdom in this remote Chinese world of ours; because such a thing were unprofitable for them here, and, indeed, a falsification of Himself, inasmuch as in that case, China time would be identical with Greenwich time, which would make Greenwich time wrong.
”But why then does God now and then send a heavenly chronometer (as a meteoric stone) into the world, uselessly as it would seem, to give the lie to all the world’s time-keepers? Because he is unwilling to leave man without some occasional testimony to this:—that though man’s Chinese notions of things may answer well enough here, they are by no means universally applicable, and that the central Greenwich in which He dwells goes by a somewhat different method from this world. And yet it follows not from this, that God’s truth is one thing and man’s truth another; but—as above hinted, and as will be further elucidated in subsequent lectures—by their very contradictions they are made to correspond.
“By inference it follows, also, that he who finding in himself a chronometrical soul, seeks practically to force that heavenly time upon the earth; in such an attempt he can never succeed, with an absolute and essential success. And as for himself, if he seek to regulate his own daily conduct by it, he will but array all men’s earthly time-keepers against him, and thereby work himself woe and death. Both these things are plainly evinced in the character and fate of Christ, and the past and present condition of the religion he taught. But here one thing is to be especially observed. Though Christ encountered woe in both the precept and the practice of his chronometricals, yet did he remain throughout entirely without folly or sin. Whereas, almost invariably, with inferior beings, the absolute effort to live in this world according to the strict letter of the chronometricals is, somehow, apt to involve those inferior beings eventually in strange, unique follies and sins, unimagined before. It is the story of the Ephesian matron, allegorized.
”To any earnest man of insight, a faithful contemplation of these ideas concerning Chronometricals and Horologicals, will serve to render provisionally far less dark some few of the otherwise obscurest things which have hitherto tormented the honest-thinking men of all ages. What man who carries a heavenly soul in him, has not groaned to perceive, that unless he committed a sort of suicide as to the practical things of this world, he never can hope to regulate his earthly conduct by that same heavenly soul? And yet by an infallible instinct he knows, that the monitor cannot be wrong in itself.
“And where is the earnest and righteous philosopher, gentlemen, who looking right and left, and up and down, through all the ages of the world, the present included; where is there such an one who has not a thousand times been struck with a sort of infidel idea, that whatever other worlds God may be Lord of, he is not the Lord of this; for else this world would seem to give the lie to Him; so utterly repugnant seem its ways to the instinctively known ways of Heaven. But it is not, and can not be so; nor will he who regards this chronometrical conceit aright, ever more be conscious of that horrible idea. For he will then see, or seem to see, that this world’s seeming incompatibility with God, absolutely results from its meridianal correspondence with him.
* * *
“This chronometrical conceit does by no means involve the justification of all the acts which wicked men may perform. For in their wickedness downright wicked men sin as much against their own horologes, as against the heavenly chronometer. That this is so, their spontaneous liability to remorse does plainly evince. No, this conceit merely goes to show, that for the mass of men, the highest abstract heavenly righteousness is not only impossible, but would be entirely out of place, and positively wrong in a world like this. To turn the left cheek if the right be smitten, is chronometrical; hence, no average son of man ever did such a thing. To give all that thou hast to the poor, this too is chronometrical; hence no average son of man ever did such a thing. Nevertheless, if a man gives with a certain self-considerate generosity to the poor; abstains from doing downright ill to any man; does his convenient best in a general way to do good to his whole race; takes watchful loving care of his wife and children, relatives, and friends; is perfectly tolerant to all other men’s opinions, whatever they may be; is an honest dealer, an honest citizen, and all that; and more especially if he believe that there is a God for infidels, as well as for believers, and acts upon that belief; then, though such a man falls infinitely short of the chronometrical standard, though all his actions are entirely horologic;—yet such a man need never lastingly despond, because he is sometimes guilty of some minor offense:—hasty words, impulsively returning a blow, fits of domestic petulance, selfish enjoyment of a glass of wine while he knows there are those around him who lack a loaf of bread. I say he need never lastingly despond on account of his perpetual liability to these things; because not to do them, and their like, would be to be an angel, a chronometer; whereas, he is a man and a horologe.
”Yet does the horologe itself teach, that all liabilities to these things should be checked as much as possible, though it is certain they can never be utterly eradicated. They are only to be checked, then, because, if entirely unrestrained, they would finally run into utter selfishness and human demonism, which, as before hinted, are not by any means justified by the horologe.
“In short, this Chronometrical and Horological conceit, in sum, seems to teach this:—That in things terrestrial (horological) a man must not be governed by ideas celestial (chronometrical); that certain minor self-renunciations in this life his own mere instinct for his own every-day general well-being will teach him to make, but he must by no means make a complete unconditional sacrifice of himself in behalf of any other being, or any cause, or any conceit. (For, does aught else completely and unconditionally sacrifice itself for him? God’s own sun does not abate one tittle of its heat in July, however you swoon with that heat in the sun. And if it did abate its heat on your behalf, then the wheat and the rye would not ripen; and so, for the incidental benefit of one, a whole population would suffer.)
”A virtuous expediency, then, seems the highest desirable or attainable earthly excellence for the mass of men, and is the only earthly excellence that their Creator intended for them. When they go to heaven, it will be quite another thing. There, they can freely turn the left cheek, because there the right cheek will never be smitten. There they can freely give all to the poor, for there there will be no poor to give to. A due appreciation of this matter will do good to man. For, hitherto, being authoritatively taught by his dogmatical teachers that he must, while on earth, aim at heaven, and attain it, too, in all his earthly acts, on pain of eternal wrath; and finding by experience that this is utterly impossible; in his despair, he is too apt to run clean away into all manner of moral abandonment, self-deceit, and hypocrisy (cloaked, however, mostly under an aspect of the most respectable devotion); or else he openly runs, like a mad dog, into atheism. Whereas, let men be taught these Chronometricals and Horologicals, and while still retaining every common-sense incentive to whatever of virtue be practicable and desirable, and having these incentives strengthened, too, by the consciousness of powers to attain their mark; then there would be an end to that fatal despair of becoming all good, which has too often proved the vice-producing result in many minds of the undiluted chronometrical doctrines hitherto taught to mankind. But if any man say, that such a doctrine as this I lay down is false, is impious; I would charitably refer that man to the history of Christendom for the last 1800 years; and ask him, whether, in spite of all the maxims of Christ, that history is not just as full of blood, violence, wrong, and iniquity of every kind, as any previous portion of the world’s story? Therefore, it follows, that so far as practical results are concerned—regarded in a purely earthly light—the only great original moral doctrine of Christianity (i.e. the chronometrical gratuitous return of good for evil, as distinguished from the horological forgiveness of injuries taught by some of the Pagan philosophers), has been found (horologically) a false one; because after 1800 years’ inculcation from tens of thousands of pulpits, it has proved entirely impracticable.
“I but lay down, then, what the best mortal men do daily practice; and what all really wicked men are very far removed from. I present consolation to the earnest man, who, among all his human frailties, is still agonizingly conscious of the beauty of chronometrical excellence. I hold up a practicable virtue to the vicious; and interfere not with the eternal truth, that, sooner or later, in all cases, downright vice is downright woe.
But here the pamphlet was torn, and came to a most untidy termination.