a seat in our bosoms, so long will men
be slaves to their stomachs, backs, and business. Every quickening of
our sensibility toward love, heaven, equity, will lead us to change
our circumstances so as to make them conformable to our new inward
life.

"It is for us to be true to God, however unlike the world we may
seem. It is in silence, in private, alone, that deeds can be done
which shall outstrip those of the Alexanders and Napoleons in their
eternal effects."

"July 7.--All that we contend for is that man should obey God, and
co-operate in His work _with his will_ and _not against it._ Interior
submission to the Love Spirit is the answer to all questions
concerning man's welfare, here and hereafter. Whatever a man is led
to do in obedience to it is well done and godlike, though it lead him
to offer up his only dear son.

"We do say, with great emphasis, that nothing under heaven should
prevent a man from following God. Unless a man can give up all and
follow Christ, he is none of His."

"Every _true_ man is a genius.

"All genius is religious.

"The objective forms of genius are the expressions of the beautiful,
the good, and the true; in one word--God.

"He is a genius in whom the beautiful, the good, and the true
permanently inhabit. . .

"The genius in every work of art is religious, whatever the subject
may be.

"We repeat that every man is called to give expression to the
highest, best, divinest in him; and to this, and to this only is he
called.

"We add that the Catholic Church is the medium of this divine life,
and that she has nurtured and encouraged men of genius in her bosom
as a fond mother.

"We do not mean to say that the Church has converted men of ordinary
stamp into geniuses, but that she has given the highest inspiration
to the inborn capacity of genius, and so, to men thus gifted, has
been the means by which they have become more than they could have
been without her: so, also, with the most ordinary men.

"We affirm that the influence of Protestantism upon the business
world has been to make it much more unchristian than it was in the
middle ages under the influence of Catholicism."

At this period, when Isaac Hecker's search had ceased, but when he
had not yet entered into complete and formal possession of the truth,
we find him looking back at his past almost as if it were a thing in
which his interest was but curious and impersonal. The thought of
writing a history of it o