power, which holds within it all things, is diffused as wide and free as the air (viii. 54).  It is by living a divine life that man approaches to a knowledge of the divinity.[C] It is by following the divinity within [Greek:  daimon] or [Greek:  theos], as Antonius calls it, that man comes nearest to the Deity, the supreme good; for man can never attain to perfect agreement with his internal guide ([Greek:  to hegemonikon]).  “Live with the gods.  And he does live with the gods who constantly shows to them that his own soul is satisfied with that which is assigned to him, and that it does all the daemon ([Greek:  daimon]) wishes, which Zeus hath given to every man for his guardian and guide, a portion of himself.  And this daemon is every man’s understanding and reason” (v. 27).

    [A] Comp.  Ep. to the Corinthians, i. 3, 17, and James iv. 8,
    “Drawnigh to God and he will draw nigh to you.”

[B] This is also Swedenborg’s doctrine of the soul.  “As to what concerns the soul, of which it is said that it shall live after death, it is nothing else but the man himself, who lives in the body, that is, the interior man, who by the body acts in the world and from whom the body itself lives” (quoted by Clissold, p. 456 of “The Practical Nature of the Theological Writings of Emanuel Swedenborg, in a Letter to the Archbishop of Dublin (Whately),” second edition, 1859; a book which theologians might read with profit).  This is an old doctrine of the soul, which has been often proclaimed, but never better expressed than by the “Auctor de Mundo,” c. 6, quoted by Gataker in his “Antoninus,” p. 436.  “The soul by which we live and have cities and houses is invisible, but it is seen by its works; for the whole method of life has been devised by it and ordered, and by it is held together.  In like manner we must think also about the Deity, who in power is most mighty, in beauty most comely, in life immortal, and in virtue supreme:  wherefore though he is invisible to human nature, he is seen by his very works.”  Other passages to the same purpose are quoted by Gataker (p. 382).  Bishop Butler has the same as to the soul:  “Upon the whole, then, our organs of sense and our limbs are certainly instruments, which the living persons, ourselves, make use of to perceive and move with.”  If this is not plain enough, be also says:  “It follows that our organized bodies are no more ourselves, or part of ourselves, than any other matter around us.” (Compare Anton, x. 38).

[C] The reader may consult Discourse V., “Of the existence and nature of God,” in John Smith’s “Select Discourses.”  He has prefixed as a text to this Discourse, the striking passage of Agapetus, Paraenes.  Sec. 3:  “He who knows himself will know God; and he who knows God will be made like to God; and he will be made like to God, who has become worthy of God; and he becomes worthy of God, who does nothing unworthy of God, but thinks the things