“For God,” says he, “hath made you able to create worlds in your own mind which are more precious unto Him than those which He created; and to give and offer up the world unto Him, which is very delightful in flowing from Him, but made more in returning to Him.” That power to create worlds in the mind is the imagination, and is the proof that the creature liveth and is divine. “Things unknown,” he says, “have a secret influence on the soul,” and “we love we know not what.” The spirit can fill the whole world and the stars be your jewels: “You never enjoy the world aright, till the sea itself floweth in your veins, till you are clothed with the heavens, and crowned with the stars, and perceive yourself to be the sole heir of the whole world.” And our inheritance is more than the world, “because men are in it who are every one sole heirs as well as you.” It is a social mysticism. “The world,” he says in another place, “does serve you, not only as it is the place and receptacle of all your joys, but as it is a great obligation laid upon all mankind, and upon every person in all ages, to love you as himself; as it also magnifieth all your companions.” His is the true “public mind,” as he calls it. “There is not,” he says in another place--“there is not a man in the whole world that knows God, or himself, but he must honour you. Not only as an Angel or as a Cherubim, but as one redeemed by the blood of Christ, beloved by all Angels, Cherubims, and Men, the heir of the world, and as much greater than the Universe, as he that possesseth the house is greater than the house. O what a holy and blessed life would men lead, what joys and treasures would they be to each other, in what a sphere of excellency would every man move, how sublime and glorious would their estate be, how full of peace and quiet would the world be, yea, of joy and honour, order and beauty, did men perceive this of themselves, and had they this esteem for one another!” Here, as in other passages, he seems to advance to the position of Whitman, whom some have blamed for making the word “divine” of no value because he would apply it to all, whereas to do so is no more than to lay down that rule of veneration for men--and the other animals--which has produced and will produce the greatest revolutions.