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there is in it no private will, no rebel leaf or limbs but the whole is oppressed by one superincambent tendency, obeys that redundancy or excess of life which in conscious beings we call ecstasy.
With this conception of the genius or method of nature, let us go back to man. It is true he pretends to give account of himself to himself, but, at last, what has he to recite but the fact that there is a Life not to be described or known otherwise than by possession? What account can he give of his essence more than so it was to be? The royal rear son, the Grace of God, seems the only description of our multiform but ever identical fact. There is virtue, there is genius, there is success, or there is not. There is the incoming or the receding of God: that is all we can affirm; and we can show neither how nor why. Self-accusation, remorse, and the didactic morals of self-denial and strife with sin, is a view we are constrained by our constitution to take of the fact seen from the platform of action; but seen from the platform of intellection there is nothing for us but praise and wonder.
The termination of the world in a man appears to be the last victory of intelligence. The universal does not attract us until housed in an individual. Who heeds the waste abyss of possibility? The ocean is everywhere the same, but it has no character until seen with the shore or the ship.
