The power to realise this constitutes the difference between the secular and the spiritual disposition. In the view of one poet, man is but a compound of dust and tears. Life is but sorrow mingled with earthliness; but better and higher than Swinburne's thought is Wordsworth's teaching. The older poet has the nobler view. He will not let life sink down to a mere secular meaning; it is more than grief and earth. There is that in us which transcends the earth and can triumph over tears:
"Oh! joy that in our embers
Is something that doth live."
Into the world we came, but not as mere dust, to be mingled with tears. There was a breath of the Almighty which breathed upon us:
"With trailing clouds of glory did we come
From God, who is our home!"
The divine spark is ours. It kindles a light and a fire. It calls forth visions past all imagining. Our young men, by a Divine Spirit's help, may see visions, and our old men dream dreams. And these visions are not mere idle fancies, creations of our folly or of our ambition. True, there are foolish visions and empty dreams; but all visions are not foolish, nor are all dreams empty. Far more empty is the soul that has no visions, to whom no bright and noble outlook upon life's possibilities can ever come. This is what Shakespeare recognises. Theseus is the man of action. He has dealt with the hard prosaic work-a-day world. To him the visions of the poet or dramatist are alike empty imaginings. The grandest and the most foolish are alike only beautiful bubbles which will vanish with all their rich colourings into empty air. The work of the poor players, who labour in their foolish fashion to give him pleasure, is no worse and no better than that of the most finished actors. To him all ideas or visions are unpractical and unreal. He is a man of action, loving deeds and despising dreams.
There is a sort of virtue in this; but how secular it all is, how low and insignificant life becomes, if no noble ideas and no heavenly visions environ it! How vain its achievements, if there be no promised land and no divine fire to give light in the night season! And so Shakespeare lets us see that, while idle dreams are vain enough, yet that for a man to be wholly without them, and to be destitute of ideas and visions, is to be poor indeed.
The true idea of life lifts us above the secular plane and places us where the heavenly vision is possible, and where the Shekinah light of God's presence is ever visible—though seen now as cloud, and now as flame.
But for the full meaning of all the visions and experiences of life, we must wait. The vision is from God; the experience is from God; from Him will come the explanation. "Do not interpretations belong to God?" The vision was given us yesterday—we must wait for its interpretation; the meaning comes to-morrow.
It is in the spirit of this principle that our Lord spoke, "What I do thou knowest not now; but thou shalt know hereafter." So at another time He spoke: "It is not for you to know the times and the seasons." There is a sweet interpreting "afterwards" of life's bitter experience. "No chastening seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby." Our faith carries us forward to that interpreting hereafter, when once we realise that interpretations belong to God.
Herein we are not different from Christ our Master. He had the vision of the world conquered, but the vision faded; and in its place came Gethsemane and Calvary, the loneliness and the cross. And yet afterwards came the interpretation. The vision, though it faded for a time, did not die out unfulfilled. The kingdoms of the world are becoming the kingdoms of the Lord and of His Christ.