and the rounding mind’s eye which makes this or that man a type or representative of humanity, with the name of hero or saint. Jesus, the “providential man,” is a good man on whom many people are agreed that these optical laws shall take effect. By love on one part and by forbearance to press objection on the other part, it is for a time settled, that we will look at him in the centre of the horizon, and ascribe to him the properties that will attach to any man so seen. But the longest love or aversion has a speedy term. The great and crescive self, rooted in absolute nature, supplants all relative existence and ruins the kingdom of mortal friendship and love. Marriage (in what is called the spiritual world) is impossible, because of the inequality between every subject and every object. The subject is the receiver of Godhead, and at every comparison must feel his being enhanced by that cryptic might. Though not in energy, yet by presence, this magazine of substance cannot be otherwise than felt; nor can any force of intellect attribute to the object the proper deity which sleeps or wakes forever in every subject. Never can love make consciousness and ascription equal in force. There will be the same gulf between every me and thee as between the original and the picture. The universe is the bride of the soul. All private sympathy is partial. Two human beings are like globes, which can touch only in a point, and whilst they remain in contact, all other points of each of the spheres are inert; their turn must also come, and the longer a particular union lasts the more energy of appetency the parts not in union acquire.
Life will be imaged, but cannot be divided nor doubled. Any invasion of its unity would be chaos. The soul is not twin-born but the only begotten, and though revealing itself as child in time, child in appearance, is of a fatal and universal power, admitting no co-life. Every day, every act betrays the ill-concealed deity. We believe in ourselves as we do not believe in others. We permit all things to ourselves, and that which we call sin in others is experiment for us. It is an instance of our faith in ourselves that men never speak of crime as lightly as they think; or every man thinks a latitude safe for himself which is nowise to be