to folly, if to nothing worse.

Neither wealth nor poverty, neither strength nor weakness, neither
genius nor the want of it, neither ten talents nor one, can excuse any
human being from training his faculties in a way to develop them to the
utmost, and forming them into a symmetrical whole, the type of a true
humanity.

In the following essays it may seem to the reader that there is
contradiction in treating each power of the mind as though its perfect
training resulted in the upbuilding of a perfect Character; but the
union between these capacities is so intimate that one cannot be rightly
trained unless all the others are trained at the same time. We cannot
think wisely unless we imagine truly, and love rightly, as well as
warmly. We cannot love rightly unless we think justly, and imagine
purely; nor can we imagine purely unless we love that which is pure. We
cannot do all this unless we live out what we think, imagine, and love;
for the inner life always acts narrowly and superficially unless it be
widened and deepened by an efficient external life. What we do must
follow closely in the footsteps of what we know, if we would arrive at
breadth and depth of knowledge. So fast as we put in practice what we
know we shall be able to receive more knowledge. We are told by the Lord
that our knowledge of truth shall be enlarged in proportion as we are
obedient to the divine will. "If any man will do his will, he shall know
of the doctrine."

The Divine attributes act simultaneously and equally always and
everywhere, while the triune manifestation is a merciful adaptation of
these attributes to the comprehension of fallen humanity. Were humanity
truly regenerate, the action of its capacities would be simultaneous