I suppose the meaning to be universally applied to man’s transgression—namely, to break a law is virtually to set aside the Lawgiver, and to legislate for yourself. The act may, indeed, be more or less conscious, wilful, reflective; may more or less _intend_ siege and defiance to Heaven. Proud Sin _most intends_ this; and even the Sin of Pride, simply as constituted in the Will, ere going forth into action. I understand that moral offences, into which impetuous passions hurry, however undeliberated, and although they _intend_ simply the gratification of desires, and cannot well be said to include a proud scorn of the laws that they break—for there is often more rash oblivion of than stiff-necked opposition to the laws broken—yet partake of the character condemned in Satan; and condemned in man also by these words put into the mouth of the Almighty. Every the most thoughtless and reckless breach of a law sets aside the Lawgiver, and usurps legislation to the law-breaker. The law-breaker makes his own law. No doubt, however, there are more heedful offenders. There are those who look the law in the face, and with impious hardness of heart, and wilfully approaching God, break his laws. They are proud Sinners. TALBOYS. In the Seventh—the Book of the Creation—we are told “The World was made for Man, and Man for God.” This is not so much perceptive or demonstrative as it is enkindling: a dear and near tie—elation by consciousness of a high purpose in his Creation, and gratitude for the love which thus ennobled him in creating him. If he reverences himself he is bound to a Creator, whose designs in him are thus expounded. Related hereto, but distinct, and more incidental, is the Philosophy of Man’s nature, propounded by Raphael, who nevertheless propounds as if upon divine revelation made to himself at the moment. This philosophy, delivered in three words, appears to me exceedingly sublime, and profoundly true. “There wanted yet the master-work, the end Of all yet done; a creature who, not prone And brute as other creatures, but endued With sanctity of reason, might erect His stature, and upright with front serene Govern the rest, self-knowing; and from thence Magnanimous to correspond with heaven, But grateful to acknowledge whence his good Descends, thither with heart, and voice, and eyes Directed in devotion, to adore And worship God supreme, who made him chief Of all his works.” Here Milton describes Man as being—1. _Self-knowing._ That is the root. 2. Thence, great souled, and communicating with Heaven. 3. Thence also acknowledges himself as dependent. 4. Still thence grateful for the good. 5. Still thence adoring, praising. 6. From his height of Being—as chief of God’s works here below. SEWARD. _He knows himself._