Divine history shows how hard it is to for God to create that which shall not be himself, yet like himself. The problem is, so far to separate from himself that which must yet on him be ever and utterly dependent, that it shall have the existence of an individual, and be able to turn and regard him—choose him, and say, “I will arise and go to my Father,” and so develop in itself the highest Divine of which it is capable—the will for the good against the evil—the will to be one with the life whence it has come, and in which it still is—to be the thing the maker thought of when he willed, ere he began to work its being.
I imagine the difficulty of effecting this creation, this separation from himself such that will in the creature shall be possible—difficulty of creation so great, that for it God must begin inconceivably far back in the infinitesimal regions of beginnings—not to say before anything in the least resembling man--to set in motion that division from himself which in its grand result should be individuality, consciousness, choice—choice at last pure, being the choice of the right, the true, the divinely harmonious. Hence the final end of the separation is not individuality; that is but a means to it; the final end is oneness—an impossibility without it. For there can be no unity, no delight of love, no harmony, no good in being, where there is but one. Two at least are needed for oneness; and the greater the number of individuals, the greater, the lovelier, the richer, the diviner is the possible unity.