19. Infinity not

tion, of which the importance is to be estimated, rather by their frequency than their distinctness. Let, however, the reader bear constantly in mind that I insist not on his rightly implied accepting any interpretation of mine, but only on by vastness. his dwelling so long on those objects, which he perceives to be beautiful, as to determine whether the qualities to which I trace their beauty, be necessarily there or no. Farther expressions of infinity there are in the mystery of nature, and in some measure in her vastness, but these are dependent on our own imperfections, and therefore, though they produce sublimity, they are unconnected with beauty. For that which we foolishly call vastness is, rightly considered, not more wonderful, not more impressive, than that which we insolently call littleness, and the infinity of God is not mysterious, it is only unfathomable, not concealed, but incomprehensible: it is a clear infinity, the darkness of the pure unsearchable sea.

CHAPTER VI.

OF UNITY, OR THE TYPE OF THE DIVINE COMPREHENSIVENESS.

§1. The general

vine Unity.

"ALL things," says Hooker, " (God only excepted,) besides the nature which they have in themselves, receive externally some perfection from other things." Hence the appearance of separation or isolation in anything, and of self-dependconception of di- ence, is an appearance of imperfection and all appearances of connection and brotherhood are pleasant and right, both as significative of perfection in the things united, and as typical of that Unity which we attribute to God, and of which our true conception is rightly explained and limited by Dr. Brown in his XCII. lecture; that Unity which consists not in his own singleness or separation, but in the necessity of his inherence in all things that be, without which no creature of any kind could hold existence for a moment. Which necessity of Divine essence I think it better to speak of as comprehensiveness, than as unity, because unity is often understood in the sense of oneness or singleness, instead of universality, whereas the only Unity which by any means can become grateful or an object of hope to men, and whose types therefore in material things can be beautiful, is that on which turned the last words and prayer of Christ before his crossing of the Kidron brook. "Neither pray I for these alone, but for them also which shall believe on me through their word. That they all may be one, as thou, Father, art in me, and I in thee."

And so there is not any matter, nor any spirit, nor any creature, but it is capable of an unity of some kind with other creatures, and in that unity is its perfection and theirs, and a pleasure also for the beholding of all other creatures all things is their that can behold. So the unity of spirits is partly in their sympathy, and partly in their giving and taking, and always in their love; and these are their delight

§2. The glory of

Unity.

::

and their strength, for their strength is in their co-working and army fellowship, and their delight is in the giving and receiving of alternate and perpetual currents of good, their inseparable dependency on each other's being, and their essential and perfect depending on their Creator's and so the unity of earthly creatures is their power and their peace, not like the dead and cold peace of undisturbed stones and solitary mountains, but the living peace of trust, and the living power of support, of hands that hold each other and are still and so the unity of matter is, in its noblest form, the organization of it which builds it up into temples for the spirit, and in its lower form, the sweet and strange affinity, which gives to it the glory of its orderly elements, and the fair variety of change and assimilation that turns the dust into the crystal, and separates the waters that be above the firmament from the waters that be beneath, and in its lowest form; it is the working and walking and clinging together that gives their power to the winds, and its syllables and soundings to the air, and their weight to the waves, and their burning to the sunbeams, and their stability to the mountains, and to every creature whatsoever operation is for its glory and for others good.

Now of that which is thus necessary to the perfection of all things, all appearance, sign, type, or suggestion must be beautiful, in whatever matter it may appear. And so to the perfection of beauty in lines, or colors, or forms, or masses, or multitudes, the appearance of some species of unity is in the most determined sense of the word essential.

$3. The several

kinds of unity.

ginal. Of se

But of the appearances of unity, as of unity itself, there are several kinds which it will be found hereafter convenient to consider separately. Thus there is the unity of different and separate things, subjected to one and the same influence, which may be called subjectional unity, and Subjectional. Ori- this is the unity of the clouds, as they are driven quence, and of by the parallel winds, or as they are ordered by the electric currents, and this the unity of the sea waves, and this of the bending and undulation of the forest masses, and in creatures capable of will it is the unity of will or of inspiration. And there is unity of origin, which we may call original unity, which is of things arising from one spring and

membership.

source, and speaking always of this their brotherhood, and this in matter is the unity of the branches of the trees, and of the petals and starry rays of flowers, and of the beams of light, and in spiritual creatures it is their filial relation to Him from whom they have their being. And there is unity of sequence, which is that of things that form links in chains, and steps in ascent, and stages in journeys, and this, in matter, is the unity of communicable forces in their continuance from one thing to another, and it is the passing upwards and downwards of beneficent effects among all things, and it is the melody of sounds, and the beauty of continuous lines, and the orderly succession of motions and times. And in spiritual creatures it is their own constant building up by true knowledge and continuous reasoning to higher perfection, and the singleness and straightforwardness of their tendencies to more complete communion with God. And there is the unity of membership, which we may call essential unity, which is the unity of things separately imperfect into a perfect whole, and this is the great unity of which other unities are but parts and means, it is in matter the harmony of sounds and consistency of bodies, and among spiritual creatures, their love and happiness and very life in God.

cured.

Now of the nature of this last kind of unity, the most important whether in moral or in those material things with which we are at present concerned, there is this necessary to be observed, that it cannot exist between things simi$4. Unity of membership. How se- lar to each other. Two or more equal and like things cannot be members one of another, nor can they form one, or a whole thing. Two they must remain, both in nature and in our conception, so long as they remain alike, unless they are united by a third different from both. Thus the arms, which are like each other, remain two arms in our conception. They could not be united by a third arm, they must be united by something which is not an arm, and which, imperfect without them as they without it, shall form one perfect body; nor is unity even thus accomplished, without a difference and opposition of direction in the setting on of the like members. Therefore among all things which are to have unity of membership one with another, there must be difference or variety; and though it is possible that many like things may be

made members of one body, yet it is remarkable that this structure appears characteristic of the lower creatures, rather than the higher, as the many legs of the caterpillar, and the many arms and suckers of the radiata, and that, as we rise in order of being, the number of similar members becomes less, and their structure commonly seems based on the principle of the unity of two things by a third, as Plato has it in the Timæus, § II.

required.

Hence, out of the necessity of unity, arises that of variety, a necessity often more vividly, though never so deeply felt, because lying at the surfaces of things, and assisted by an influen5. Variety. Why tial principle of our nature, the love of change, and the power of contrast. But it is a mistake which has led to many unfortunate results, in matters respecting art, to insist on any inherent agreeableness of variety, without reference to a farther end. For it is not even true that variety as such, and in its highest degree, is beautiful. A patched garment of many colors is by no means so agreeable as one of a single and continuous hue; the splendid colors of many birds are eminently painful from their violent separation and inordinate variety, while the pure and colorless swan is, under certain circumstances, the most beautiful of all feathered creatures.* A forest of all manner of trees is poor, if not disagreeable in effect, a mass of one species of tree is sublime. It is therefore only harmonious and chordal variety, that variety which is necessary to secure and extend unity, (for the greater the number of objects, which by their differences become members of one another, the more extended and sublime is their unity,) which is rightly agreeable, and so I name not variety as essential to beauty, because it is only so in a secondary and casual sense.

* Compare Chap. ix. § 5, note.

+ Spenser's various forest is the Forest of Error.

It must be matter of no small wonderment to practical men to observe how grossly the nature and connection of unity and variety have been misunderstood and misstated, by those writers upon taste, who have been guided by no experience of art; most singularly perhaps by Mr. Alison, who, confounding unity with uniformity, and leading his readers through thirty pages of discussion respecting uniformity and variety, the intelligibility of which is not by any means increased by his supposing uniformity to be capable of existence in single things; at last substitutes for these two terms,