discerned the deeper law whereof this is only a partial or approximate statement, namely that like draws to like, and that the goods which belong to you gravitate to you and need not be pursued with pains and cost?  Yet is that statement approximate also, and not final.  Omnipresence is a higher fact.  Not through subtle subterranean channels need friend and fact be drawn to their counterpart, but, rightly considered, these things proceed from the eternal generation of the soul.  Cause and effect are two sides of one fact.

The same law of eternal procession ranges all that we call the virtues, and extinguishes each in the light of a better.  The great man will not be prudent in the popular sense; all his prudence will be so much deduction from his grandeur.  But it behooves each to see, when he sacrifices prudence, to what god he devotes it; if to ease and pleasure, he had better be prudent still; if to a great trust, he can well spare his mule and panniers who has a winged chariot instead.  Geoffrey draws on his boots to go through the woods, that his feet may be safer from the bite of snakes; Aaron never thinks of such a peril.  In many years neither is harmed by such an accident.  Yet it seems to me that with every precaution you take against such an evil you put yourself into the power of the evil.  I suppose that the highest prudence is the lowest prudence.  Is this too sudden a rushing from the centre to the verge of our orbit?  Think how many times we shall fall back into pitiful calculations before we take up our rest in the great sentiment, or make the verge of to-day the new centre.  Besides, your bravest sentiment is familiar to the humblest men.  The poor and the low have their way of expressing the last facts of philosophy as well as you.  “Blessed be nothing” and “The worse things are, the better they are” are proverbs which express the transcendentalism of common life.

One man’s justice is another’s injustice; one man’s beauty another’s ugliness; one man’s wisdom another’s folly; as one beholds the same objects from a higher point of view.  One man thinks justice consists in paying debts, and has no measure in his abhorrence of another who is very remiss in this duty and makes the creditor wait tediously.  But that second man has his own way of looking at things; asks himself which debt must I pay first, the debt to the rich, or the debt to the poor? the debt of money, or the debt of thought to mankind, of genius to nature?  For you, O broker, there is no other principle but arithmetic.  For me, commerce is of trivial import; love, faith, truth of character, the aspiration of man, these are sacred; nor can I detach one duty, like you, from all other duties, and concentrate my forces mechanically on the payment of moneys.  Let me live onward; you shall find that, though slower, the progress of my character will liquidate all these debts without injustice to higher claims.  If a man should dedicate himself to the payment of notes, would not this be injustice?  Owes he no debt but money?  And are all claims on him to be postponed to a landlord’s or a banker’s?