ence.

rule by which to measure and determine every thing else in existThe Sun is positive; and all the orbs, which roll beneath. its power, are negative. What power is it which holds immovably the sun in the firmament? What sustains the planets in open space? There are no foundation walls, no colossal pillars, no ropes and pullies, no mighty levers and iron chains, to sustain the sun and the planets in the boundless ocean of the invisible atmosphere. What, then, preserves them from utter destruction? When the blazing comet-that lawless body of the skies-comes rushing through the viewless main, like an affrighted steed, threatening the world with immediate annihilation: what prevents the awful catastrophe? Timid and apprehensive minds believe that the world is to be destroyed in this way; and I may add, that, many such individuals are very much like the Jonah of Primitive History,— they would rather have their prophecy prove true than have it said that they were mistaken!—as Jonah remonstrated with the Lord for telling him to prophesy to the inhabitants of Nineveh that all should be destroyed in forty days, and then, by changing his mind, the Lord did not annihilate the people, and thus proved Jonah a false prophet. And so, many of our friends who now believe that the Lord intends to purge the earth with fire, and who prophesy accordingly, will certainly discover, by the commencement of the twentieth century, that the Lord has changed his mind, and they will, doubtless, like Jonah, feel a little provoked at the utter falseness of their startling proclamations. Yea; the Sun has shone effulgently for millions of years; the planets have revolved upon their eccentric paths for centuries beyond all human power of computation; and the impetuous comets have roamed through space as long, and yet no accident has occurred. What, then, has saved these living worlds from destruction? It certainly will not be presumed that this is done by a direct exercise of the will of Omnipotence. It would be as reasonable to assert that man con

trols the process of respiration, of circulation, of digestion, &c., by the exclusive exercise of his voluntary powers. While, in fact, all these phenomena occur with as much precision when the mind is engaged in foreign matters, and during sleep. It would, indeed, be a thankless and laborious work of Omnipotence to keep his will perpetually on the rack, in order to preserve the revolution and karmony of the planets. Although Sir Isaac Newton, and Thomas Dick, and Dr. Chalmers, and various other popular authorities, have advocated this view of the planetary harmonies; nevertheless, I am impressed to regard it as a very crude and unhealthy doctrine of astronomical science.

The truth is this: the Deity is himself controlled by the same identical law which controls the revolution of the planets. If it be asked, what preserves the sun, the orbs, the comets, in their respective positions, and what saves the whole temple of nature from destruction, I should say—the Principle of Justice which lives in, proceeds from, and flows to, the Divine Mind. That law which causes a particle of matter to flow, without dependence upon the voluntary exercise of his will, through the entire organism of man-from the crown of his head to the sole of his footis perfectly identical with that law which causes the planets to roll harmoniously in the heavens. In other words, the material universe is the physical body of God. The innumerable suns, planets, satellites, are the vital ORGANS of his body-the stomachs, livers, hearts, lungs, brains, &c., of his organization. The diurnal and annual revolutions-the mineral, vegetable, animal, and human productions of these orbs or vital organs, are perfectly and entirely analogous to the ordinary functions performed by corresponding organs in the physical structure of man. And the Eternal Mind does not any more control the harmonious performance of these legitimate functions of the countless organs in his body, than does man control the circulation of blood, or the quiet secretions

of the absorbing systems, which momentarily occur in his corporeal organism.

All these phenomena, I repeat, depend upon the principles of reciprocation which are eternally established in nature. The principles of negative and positive-of female and male-of lower and higher of matter and spirit-of nature and Deity-are very beautifully indicated and concentrated in man; he is a faithful representation of the WHOLE. Hence I will confine my investigations to this highest development of matter and mind.

The analytical and deductive mind goes naturally from effect to cause, and from cause to effect, in its examination and contemplation of Nature. To such a mind, every effect must have a parent cause every external manifestation must have a corresponding source. For instance, through the medium of our physical senses we discover that the face of nature is diversified with symmetrical forms and anatomical structures; hence we infer, that, in the invisible sphere of causes, there must necessarily exist an immutable principle of form and structure-an architectural or anatomical law of action. So, when we behold every thing invested with the power of function-with the requisite qualifications to perform some distinct and definite use in the order of being, then we conclude that there must exist a physiological principle in the constitution of things a law by which functions and uses are developed and governed with mathematical precision. This is a philosophy to which the human mind involuntarily turns as a child to its parent for instruction. Is it not self-evident? Else why do you turn to the acorn to account for the stately oak?—to the germ to account for the existence of the rose? It is because you can not resist the legitimate workings of immutable law! The little child, just learning to lisp the name of its fond parents, turns its sparkling eyes toward the sidereal heavens, and attempts to ask, who made the sun ?—who made the stars?-who made the soft, deep

immensity that envelops Nature? Thus, the first, the deepest, the highest, the eternal effort of mind is unto causes !—and, the utter impossibility on the part of the soul to ever perceive and comprehend the whole system of causation at one time, constitutes the main-spring to an eternal life and to endless progression in wisdom and knowledge.

It is clear, then, that the human mind must explain effects by reference to corresponding causes. If we see light, we conclude that the source is light; or such elements as will, when properly combined and subjected to the law of combustion and elimination, produce the effect which we behold. Thus, I repeat, we turn involuntarily from effects to causes, and from causes to effects, in our observation and comparison of those facts and phenomena which constitute the material world in which we at present live.

The duality of man's physical constitution can be perceived by all sensuous observers; but the causes of this duality can not be so easily discovered, and yet the reason-principle, recognizing the law of indispensable connection between cause and effect, is very capable of understanding the truthfulness of the proposition, that all general external effects are the outer manifestations of invisible principles. Taking this ground as true and incontrovertible, I proceed to apply the principle directly to man in his ordinary or rudimental state.

Positive and negative powers are uniformly manifested in the construction of the various organs in the physical economy. These principles faithfully express themselves in the outer form and function of the different members of man's body. There are two livers; one is positive, the other is negative. There are two stomachs; one is positive, the other negative. There is a circle of positive and negative relations and processes, commencing with the spleen; going to the kidneys; thence to the liver; thence to the stomach; thence to the heart; thence to the lungs; thence to

the brain; and thence to all possible ramifications of the nerves, veins, vessels, arteries, organs, muscles, and bones, which characterize the physical mechanism. There are two eyes; but one is positive, and the other is negative. You can not see as perfectly with one eye as the other, nor with either one separately, as with the two combined. This is true also of the hands and the feet. There are two ears; but one is positive, and the other is negative.

There are also two brains; one is positive, the other is negative. And here it may be well to say, that the two brains determine the distribution, and graduate the quantity, of these positive and negative forces to the dependent system. On the ground, that all general external effects are the legitimate out-births of internal principles, we can not but admit the succeeding proposition, that all external organizations are the spontaneous developments of invisible organizations; or, that an organization of principles is the parent of all material organisms of a corresponding form and nature. Hence the common duality of man's physical constitution is alone traceable to the existence of a spiritual constitution, analogous to the outer form in every possible particular. Here, then, is the issue to which all our foregoing reasonings have been conducting us—viz.: that man's physical body is a demonstration of his spiritual body,—the one succeeds the other as naturally as the oak unfolds from the acorn. It is all cause and effect,—a high result of positive and negative principles. And now, having shown you man's constitutional SUPREMACY and DUALITY, I will proceed to consider the highest phase of this subject,-MAN'S SPIRITUALITY!

Of the perfect spirituality of man there are comparatively but a very few minds entirely convinced. Physicians believe in "a something," which they term "the vital principle." Materialists believe in "mind" as perfectly and inseparably connected with the brainthat mind is developed by the material sensorium as electricity is generated by zinc and copper batteries; and that the manifestation