the meadows having passed the period of communication with his fellows his old experienced coat hanging long and straight and brown as the yellow pine bark glittering with so much smothered sunlight if you stood near enough no work of art but at length i often discovered him unexpectedly amid the and the gray when he moved fishing in some old country method � for youth and age then went a fishing together � full of thoughts perchance about hb own and he was always to be seen in serene the river and almost rustling with the s so many sunny hours in an old man s life silly fish almost grown to be the sun s need had he of hat or any having served out his time and seen through such thin i have seen how his rewarded him with the yellow perch and yet i thought his luck was not in portion to his years and i have seen when with slow steps and weighed down with aged thoughts he disappeared with his fish under his house on the skirts of the village i think nobody else saw him nobody else remembers him now for he soon died and to new streams his fishing was not a sport nor solely a means of but a sort of solemn and from the world as the aged read their the divine man art in � a scientific statement of the doctrine of the lord or divine man the doctrine of the lord or divine man rests upon this that od alone is being or life in himself man is not being but only a subject of being a form or image of being his being is not absolute but as in space and time but god s being is utterly either in space or time it is infinite not as all space but as utterly the bare conception of space and eternal not as all time but as utterly the bare conception of time he is not a subject of being but being itself and therefore the sole being with this we are bound to deny that the creature of god has any being or substance in himself the substantial being or life of every creature is god while the creature is but a form or image of god the creature is not another being than god nor yet is he an identical being with god because the creature is not being at all but only a shadow or reflection of being tou would not call the shadow of the tree on the ground another substance than the tree itself nor yet the same substance for the reason that the shadow is not any substance at all but merely the image of a substance so man the shadow or image of god is neither a different being from god nor yet an identical being because he is not any being whatever but only the reflection of being thus god s creature is without any being or substance in himself his being nothing more than an image or reflection of the only and universal being which is god the internal of every man is god the external or that which the man his self consciousness is only a shadow or reflection of this internal these things being granted which they must be as it seems to the writer unless one to deny the fact of creation it follows from them that the universe of creation is a vast theatre of or correspondence if god be the sole and therefore universal being his universal creature can be nothing more and nothing less than his image or shadow and if the creature be only the image or shadow of god then creation itself is not the of any new being or substance on the part of god but only the revelation or the man forth of a being wliich is eternal and in the light of the principles here stated the created universe itself both in whole and in part into an or correspondence of god and the science consequent j or the science of becomes the science of correspondence if now all this be true if it be true that creation can be nothing more and nothing less than the revealing or forth of then some momentous results immediately to our and philosophy it results that the true creature of ood is not cannot be comprehended within the laws of space and time for as the creature is i an e or reflection of and as ood being eternal and infinite is utterly ignorant both of time and space so his true creature cannot be by these conditions thus the life of nature or that life which lies within the laws of space and time does not image god the only life does image him consequently is one that these laws being a spiritual life and this life belongs exclusively to man but in order to justify this it is necessary to state what we mean by spirit as distinguished from sensible nature in speaking of the spirit of a thing in to the sensible thing itself nothing else is meant than its genius or faculty of operation for example the horse is an outward form by my senses from all other natural forms but there is something more in the horse than meets my eye namely a certain faculty or capacity of use which his spirit or genius and is only by the eye of my understanding thus what is spiritual about the horse is what lies within his material form and his power or faculty of use this faculty is different in the horse from what it is in every other animal the cow the sheep the ox the lion the elephant etc take another example from the sphere of the arts my hat is an artificial form sensibly distinct from all other forms but this outward or sensible 