the soul, is not less remarkable
than its more familiar history in space.

Manifold, indeed, would be the generalizations of the different species
of unity, for it is the secret link of all being.

We have the unity of separate things subjected to one and the same
influence, as the unity of clouds as they are driven by parallel winds,
or ordered by electric currents: there is the unity of myriads of sea
waves, of the bending and undulating of forest masses.

In creatures capable of will, there would be the unity of acts
controlled, in all their apparent variety, by its directing power; and
the unity of emotions in the masses, when swayed by some common impulse.

There is also the unity of the origin of things arising from one source,
always suggesting their common brotherhood: in matter this is manifested
in the unity of the branches of the trees, of the petals and starry rays
of flowers, of the beams of light, of heat, &c., &c.; in spiritual
creatures it is their filial relation to Him from whom they have their
being.

There is the unity of sequence, which is that of things which form links
in chains, steps in ascent, and stages in journeys; this, in matter, is
the unity of communicable forces in their continuance and propagation
from one thing to another; it is the passing upward and downward of
beneficent effects among all things; it is the melody of sounds; the
beauty of continuous lines; and orderly successions of motions and
times. In spiritual creatures, it is their own constant building up by
true knowledge and consecutive efforts to higher perfection, and the
singleness and straightforwardness of their tendencies to more complete
union with God.

There is the unity of membership, which is the union of things
separately imperfect into a perfect whole; this is the great unity of
which all other unities are but parts and means. In matter it is the
consistency of bodies, the harmony of sounds;--with spiritual beings, it
is their love, happiness, and life in God. But this unity cannot subsist
between things _similar_ to each other. Two or more equal or like things
cannot be members the one of the other, nor can they form one or a whole
thing. _Two_ they must remain both in nature and in our conception
unless they are united by a _third_. Thus the arms, which are like each
other, remain always two arms in our conception, and could not be united
by a third arm, but must be linked by something which is not an arm