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 in and contemplated, this at once impresses with the power of an historical personality; imagination is done away with, the freedom to imagine others is renounced. This one personality presses on me the belief in its reality. The characteristic of real personality is precisely exclusiveness,—the Leibnitzian principle of distinction, namely, that no one existence is exactly like another. The tone, the emphasis, with which the one personality is expressed, produces such an effect on the feelings, that it presents itself immediately as a real one, and is converted from an object of the imagination into an object of historical knowledge.

Longing is the necessity of feeling, and feeling longs for a personal God. But this longing after the personality of God is true, earnest, and profound only when it is the longing for one personality, when it is satisfied with one. With the plurality of persons the truth of the want vanishes, and personality becomes a mere luxury of the imagination. But that which operates with the force of necessity, operates with the force of reality on man. That which to the feelings is a necessary being, is to them immediately a real being. Longing says: There must be a personal God, i.e., it cannot be that there is not; satisfied feeling says: He is. The guarantee of his existence lies for feeling in its sense of the necessity of his existence the necessity of the satisfaction in the force of the want. Necessity knows no law besides itself; necessity breaks iron. Feeling knows no other necessity than its own, than the necessity of feeling, than longing; it holds in extreme horror the necessity of Nature, the necessity of reason. Thus to feeling, a subjective, sympathetic, personal God is necessary; but it demands one personality alone, and this an historical, real one. Only when it is satisfied in the unity of personality has feeling any concentration; plurality dissipates it.

But as the truth of personality is unity, and as the truth of unity is reality, so the truth of real personality is—blood. The last proof, announced with peculiar emphasis by the author of the fourth Gospel, that the visible person of God was no phantasm, no illusion, but a real man, is that blood flowed from his side on the cross. If the personal God has a true sympathy with distress, he must himself suffer distress. Only in his suffering lies the assurance of his reality; only on this