The economy of the animal kingdom, considered anatomically, physically, and philosophically

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agresting in nature. ΝOt so is the agent On One side bo above the nature and meastare of that On the Other. Then os coursetho intermediate must be previ ousty dispoSed by peculiar cauSes, or by the continuat influx of externat sensatious, to obey the higher Drces, as in man. Indeed, We may infer DOm phySiO- logical laWs, that thu littio funic os a fibro, Whicli as We have prOVed aboVe, is compa ted or made up of the matter of iis fluid) Ρari II., Π. 296, 297), cannot be compacted and conglutinated by a Jower and more imperfeci fluid, in the Same manueras the littio funic of a fibro is compacted and conglutinated bya higher and more perfeci fluid. For the natural perfection ofboth consisis in the sitness and proueness to fine on infinite

1f the higher animal fluid excel tho loWer in the fame proportionas the persection of the ether excels that of the air, or as thehigher degree excels the lower; then the tunic of tho higherfluid may bo entirely boni upon furnishing almost ali the means os complete communication; but not so, the litile tunic of thesibro of tho Jower suid. And this appears to be the reason Why human infancy, childhood, and youth, are So much more protracted than the corresponding periods in the lives of irrationat animais: shewing that our apparent imperfection is in reality a proof of Our perfection. In any case it is certainlyplain that the way of communication is closed in the perfectanimais, but Opened at Onoe in the more imperfeci, presentinga broad aveniae of approach from their senses to their Very SOul, Whicli latior, by virtve of this circumstance, is enabled straightWayto concur With ait those modes, and marhed particulars in modes,

o1der and truth Os iis nature, and the science too, pereeiVeS atthe sirst glance and warning, What is in agrestinent Willi Order, and What is in disagreement; and welcomes agreeing and harmonicobjecis, as friends, With smiles and nodes of recognition, butdiScountenatices and dispois as enemios, ali disagreeable and inharmonic objecis. Thus in animais there is a perpetuat concurretice of the sensatious With the perceptions of the Soul; and the living operations or actions that result therei rom, Rre more inStineis. Indeed, Wheu tho solii is put in action, it soWs

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clear enough, that in the Order of nature, ali and singularthings constantly floW as intermediate euds to an ultimate eud; that the created universe is the instrumental cause sor promotingthese Ends: und that there is an influx of a liso of the most

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SOSS Rn animus, to Serve as the centre Of their Operations, and

into Whicli forco and light so v in Dom the foui a priori, and from the body and the bodily senses, a posteriori. Hence theymiast have a perception of the things that soW in from the Senses; and also an imagination, With iis allied cupidities.

as a continuous proportion Os three Successive term s Or ratios,

of Whicli tho 1irst is to the second as the second is to tho third; there belum in this Way, a constant relation of the last to thesi si through thu middie term: and thereby a perpetunt corre- Sponden ce Of the passioris and actions of the body, With the Solat, through the animus, Whicli latior participales in both. On the other haud, tho subordination of the faculties in man, is rather tO be considered as a proportion consisting of murtermS OI ratios, nos standing in continuous Or Constant progreS-sion, but the 1irst being to the second as the third to the fourth, and Whicli proportion, to malle it continuous, and thoroughlyagreeable to ordor, requires that, by anxious and laborious est ori, the seconii term shali be to tho third as tho third to tholaurili, and in the fame ratio as the sirst to the second: in Shori, that the animus stiali respout the iniud as the mind the 8Oul, and that tho body shali bo reserable to the animus; so that thecontinui ty bet ween the animus and the mind is nos interrunted. 1 mS 18 the natural progression Or ascending series; but We nrealso formed sor a descendi g progression, froin the Soul tOWardSthe body; to the ond that our severat faculties may depend in continuous sub ordination upon the foui, and the foul, upon theg 2

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spirit os God. By such progression Wo may ascend CODStantly, degree after degrest, Dorn the loWest Worid to the highest, orsrom the more imperfeci sphere of nature to the more perseet; and when the intellectual miud regards ends in effecis, then Uenscend according to nature's Order Dom the very ground of the creation to the Creator himself as the end of ends. Ascent unddoscent of this Lind is possibio in man alone: in other animias the circle is shorter, and completed Within the boundaries of nature. In man the circle extends to the miud, and there another circle begius, and runs up tOWards the higher sphere, thenoe to return to the circumferetice of the loWer circle, and liko that os animais, to deSeend. 347. It is Wolt to be remarked, that ali the wilis and actionsos animais, We mean, ali the instincis, are excited simply by

Xternia motives Or moving causes,-by those things that striliuthoir senses, or that affect their blood in a generat manner. The changos and conditions of the nir nnd ether, recurring

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a posteriori in Somo mensure into the sphere of intelligetice; 3 et in man they are determined into aut by a foregone Will arising

stirred to action by a sire Lindled, alike in Winter and tu summer, in the very Sphere of the mind. As the philosopher says :

jecis, indeed, sor ridicule, did they not rather deserve our pity. XII. 348. On theso premisos it may be demonstrated to intellectual bellus, that tho humati spirituous fluid is absolutelysala Dom harm by aught that besalis in the sublunary region: and that it is indestructibio, and remaius immortat, althoughnot immortal per se, after tho death of the body. That whonemancipaled Dom the bonds and trammeis of earthly things, it Will stili assume thu oxaut form of the human body, and livoa life pure heyond imagination. Furthermore, that not thesmallest deed is dono designedly in the life of the body, and not the least Word ultered by consent of the will, but shallthen appear in tho bright light of an inherent Wisdom, besore the tribunal of 1is conscience. Lastly, that there is a Societyos fouis in the heavens, and that tho city of God upon earili is the seminary of this society, in Whicli, and by Whicli, the end

tual belles, that the human spirituous fluid is absolute sufe

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SOul appenrs RS an eSSence of sublime extraction, independent

of the body, and belonging to a higher state, and Whicli penetrates by intuition even to tho lis e that is intrinsi catly immortal. This is a truth attested by the history of nations, and in the Writings of philosophers. See Pari II., Π. 249, 250, kc. Thebody of the fleepe V says Cicero, lies as the corpse; but hisso ut lives in undi ininished vigor : und much more Will it live asterdeath, When it shali have entirely forsalien the body.V De Divinatione, lib. i., k xxx.) Aud according to the philosopher, themiud alone is divine, immortal and eternat. Pari II., Π. 250.)But tO seeli sor arguments a posteriori, by Which to prove a truthos this Liud, imprinted on the very foui eoe se, or a priori, iS ntasti the more dissiculi, since the mi d itself, consciolis of What iis possessor has done, und of What he intends to do, Would gladiy find reasons to belleve, that ali Whicli constitutes man is destined utierly to peristi. But We shewed above, that the SouliS a real essenee, reigning universalty and singularly in the body, and cap able of operating by essentiat determinations and sortiis in the ultimate sphere of the world; and that dealli is the destruction of those forms, and onables the foui to be released Domthe trammeis of Oarthly things. Mea While, to prevent HS

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cturnal lise. TO create anything that should bo immortat ofitself, Would bo to malle that Whicli the Creator is. Wheroas What God does, is to mahe that Whicli is immortat through Him. 350. It is evident Dom an a posteriori examination of the human spirituous suid Or solii, that that substance cannot bodestroyed by any created thing; and this is confirmod by tho

thoroughly into the subjeci; and teaches that prior things cauexist and subsist Without posterior, but not vice versu. Ρari I., n. 617.) Thus the sirst aura may exist Without the second, thesecond aura Without the ether, and the ether Without the air. Thu highly volatile sulphurous and saline substance may existWithout the fixod sali, and the lalter Without the compound crystalliged sali. The higher sensation may exist Without tholoWer, and in the fame Way the purest fluid Without tho middloblood, and this, Without the red blood. In a Word, the simplomay exist Without the compotand, the pari Without the generat, the prior Without the posterior, the cause Without the effeci,

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touch the vast volume os iis individualities, fave in the most

generat manner: nor any part of the ether; nor of the aura Oftho third degre0 With ali iis forces. But is the auras of the

tities of the earth, Whicli, compared With the atmospheric fluids,are gross, heavy and inert; I allude to ali volatile, sulphurous, Saline, Oily, and aqueous Substances, Whether they soat in their peculiar atmosphere, or gyrate in their peculiar fire. Clouds and Streanis of such entities circulate in every animate body, Without oven disturbing the current of lila, much Iess stopping it; for it is as distant froin them as unity hom multiplied myriadsos myriads of myriads. Ibis, Π. 290. Nothing can cause init any essentiat mutation, excepi a deliberate aut os descent on

this case it can Ouly undergo the superior essentiat mutation, Whicli has referetice to iis reception of Wis dom. Ibid., n. 315. Is it cannot suffer dissolution Dom any externat cause, evidently it cannot Dom iis internat cause, Whicli is ever operating to conserve it, and Which gives life, nos talies it aWay. Henee Nehave no more right to doubt iis conservation than to doubi theomnipresenoe of this lise, nor the Omnipresence more thau theomnipotenee, omni Seleuce, and universat providetice. These in

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whicli it is entangled externalty, sor example, in the blood and tho other suids, and in the sost and solid materials propor totho body,) excepi by the searching action os an extremely pure siro. The faci then that this suid romatiis indestructibio astor the body dies, or that no created thing cati deprive it os iis form, or therofore of iis lise; and that stili loss cati it bo duastroyed by iis internat cause, Whicli in truth is the most essen

to intellectual perception, as the ground of an intellectuallyphilosophical belles. 35 I. That when emancipaled from the bonds and trammeis of earlhly thinos, it tolli stili assume the emaci form of the human

that nothing lives in the wholo body except the Spiritu ous fluid in the fibros, in other Words, nothing except the fibre that contains the spirituous fluid; thoro re that the real body itfelsis the complex of the forins of the foui, or in laci, is the universat Soul. Ρari II., 11. 122, 123, 168-170, 205, 24J-248,

or the body, must necessari ly die, in Order to procure the Sepn- ration of earthly bonds; and is noverthel ess that whicli principalty lives, is destined to continuo sor over, in destructiblo an dinextinguishable by any causes that can arise, the queStion is, What the form Will bo in that seconii birili Or resurrection, after the dissolution os nil the present forins, intermediate und ultimate. It sol lows Dom the tenor, or to speali more plainly, si Om thenece8Sity of the fame rensons, that the foui can return intonone Other than iis very OWn, that is to say, tho human form; this being iis proper form, or that into Whicli it is necessarilydeterminod Whon it is test to it suis: as for instance, in the eggaud the Womb, Where the severat paris of the body are formeli Successively, and one fibre is addod to another atid one litile member to another. Unless induod the series of such determinations existed in the foui, the latior could neVer COIISpire SoconStantly, froin the first throad to tho completed fabric, to iis OWH generat sortii. That tho solii itsolf ad opis iis oWn generallarua, or is carried into that sortii natural ly and SpontaneOUSty,

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and that tho matter of the ovum does not induce it, this is very evident froin the successive groWth of paris, and Dom the perpetuat metamorphosis Or transmutation Os specific viscera Dom a comparatively simple to a compound and varied form. Τhis is exemplissed in the brain, the spinal marroW, the heari, the lungs, and Other organs of the body; as Wo fhewed in the First Part of the present Work. And that this is the generat form that corresponds exactly to the nature Or Operations os the foui, is again proved by the faci, that aster the foui hasbeen Once inaugurated into it, thetice rWard it proiecis it as