of man this judgment or me of the deed when it me to the mercy of god tou have man s mercy say they yourself therefore to that of which is infinite or open to all degrees of no one dares forbid me all red as i am with my brother blood from in god this is a fact full of meaning the meaning of it is that we do not believe any man to be evil at bottom or in his inmost heart but only from a lack of outward freedom the meaning of it is that we consider none of our judgments final since they extend only to appearances but look to have them and corrected by hun who sees the inmost heart and judges therefore according to the reality a divine instinct in truth in every soul of man continually all our as ent or unreal so that no criminal ever shows himself so black as to make us feel that he is beyond god s power to bless no man does evil save from the stress of nature or society save fit m a false with respect to his own body or to his fellow man accordingly we hesitate to the worst of to the boundless of god if we really believed the man to be bad in himself bad of his physical and social conditions we should never dare send him to god we should do all in our power to hide him from god as firom a devouring here let us pause a moment to survey the ground we have traversed we have seen that creation is but the revelation or forth of divine personality we have consequently seen that nature is to this revelation because nature is destitute of personality destitute of power to its own action and finally we have seen that man is the only competent revelation or image of god because man alone possesses personality so far we have attained but now from the definition given of personality it is manifest that it is to be ascribed to man only in his very inmost or highest development and not at all in his physical or social relations for personality when applied to any subject subject s or perfection m other words the subject s entire unto himself it his self or perfection because it the power of his own action he who has power to his own action is sufficient unto himself and to be sufficient is to be infinite or perfect or per means self i admit the words are often used by or without any definite intention but whenever are used they are designed to express the s self we can form no conception of the or perfection other than is expressed by saying that he is sufficient unto himself and if we further ask ourselves what we mean by his being sufficient unto we reply instinctively that we mean to express his power to his own action this power which is inherent in god is the basis of his personality or character is that thing without which to our conception he would not be god that is would not be infinite or perfect had he not this power he would be or imperfect his power like that of nature would be limited by something external to himself tf therefore personality when applied to any subject expresses his or perfection expresses his it is manifest as was said before that it cannot be applied to man in every aspect of his namely as the divine man a subject either of nature or of his fellow man but only in his highest aspect which is that of a divine subject for man s highest or inmost is a to god which lifts him entirely beyond the sphere of necessity or duty and indeed him if need be to lay off the bodily life and the friendship of men as easily as he lays off his garments at night this of man to god is involved in the very relation of creator and creature for the creator being essential life life in itself cannot communicate life save by communicating himself to the creature and he cannot communicate himself save in so far as the creature be made which becomes effected by means of the creature s natural ana moral experience the issue of which is to him above nature and above society him with the or of the external universe man s natural activity or his personality it is not spontaneous � does not in his internal self but in a mere necessity of his nature common to all its instead of expressing his personality therefore it expresses a common property of all men regarded as a subject of nature therefore man personality at least all such personality as the divine his moral presents a similar fatal defect morality covers my relations to society or my fellow man thus as my natural action b upon a law of necessity or of to nature so my moral action is upon a law of duty or of to my fellow man i act morally only in so far as i act under obligation to others being morally good when i practically acknowledge and morally evil when i practically deny this obligation thus morality dis plays me in not to god but to society or my and thus equally with nature me proper personality for personality the subject s absolute property in his action which property is impossible unless the subject constitute also the object of the action or in other words unless the object of the action fall be internal to the subject s self and this condition is when i act not to please myself but to please my fellow man hence neither man s natural nor his moral action a divine or perfect e on him the former does not because it m in to nature the latter does not 