decay by the successive temperature of the seasons, proceed from the above cause of the oblique position of the EARTH, with respect to the SUN, or in spiritual language, the aversion of the human heart from GOD; for it being an aversion from the sun in one part of the orbit, and an undue inclination towards him in the other, it is an evident cotype with the orbit itself, which is elliptical, or imperfect, though in a less degree than those of the comets.* It is also said in the sentence passed on man, "cursed is the ground for thy sake." It also appears highly probable from analogy, that the nitrogenic or azotic, and the carbonic portions of our present atmosphere, made no part of our original heavens; because it appears from chemical experience to be the natural principle (at least negatively) of corruption, darkness, and death;

* It is remarkable that the SUN, according to Mr. Ferguson, is placed not in the centre, but in the lower foci of the elliptical orbits of the planets. This implies that the SUN is not the centre or sole object of the attractions of the planets; but that he only divides their attractions or affections with another object, in the other focus. In a spiritual sense, GOD is implied by one of the objects, viz. the Sun and Mammon is implied by the other object in the other focus. But the love of Mammon is not a professed or ostensible object like the love of God, therefore it is not visible, except in its effects, like the centrifugal force. To the best of my recollection, "Maimoon," in Persian and Arabic, signifies "beloved."

E

Natural soils and human

tempera

ments.

The same

subject.

and consequently it is a proper emblem of the Spirit of the God of this world, the prince of the power of the air, the spirit that now worketh in the children of disobedience. But previous to the Fall, he had no connexion or part in us, or in our world.

In the first section of this Essay of outlines, as well as in the Introduction, I hope that I may have proved, from the authority of Holy Scripture, and the evidence of reason and nature, that the human soul, as well as body, is both distinguished and blended into two great divisions, or sexes; in one of which the mind. predominates with more of carnal reason, or the freedom of the equal balance, and in the other with more of sentiment or absolute authority; and that reason, imagination, and sentiment, are variously blended in different individuals; some inclining more to the male, and others more to the female temperament of soul. These are called by Dr. Cullen, “frigidum et siccum,” the male, and "callidum et humidum," the female.

If we now examine the terraqueous globe with reference to the above subject, I believe we shall find the same things to take place, though in a mode and form somewhat different. This our globe is also divided in a similar manner into the two great divisions of dry land and water. The first of these I apprehend to

be a type or figure of the human heart and animal nature, and the latter a symbol of the human imagination or mind; while the atmospheric air is symbolical of human, carnal, unregenerate reason, the lowest part of the actual heaven, of the human world, "which lieth in the wicked one," as the earth lieth in its atmosphere.*

Both man and the earth have dust and ashes for their common base, which are emblematic of weakness, vanity, and ignorance; and this is the characteristic of the mere animal nature of man, (or the base of the human,) though sown with good as well as evil seed, and though combined with earthly elastic fluids, or animal spirits. In fact, almost all the natural desires of the heart, (as we see in children,) when unenlightened, uninstructed, unguided, and unrestrained by the rational mind, are at best vanity and ignorance, earthy, selfish, and centre-seeking, for they all terminate in present, sensible, and carnal objects, and it is only through the influence and gradual illuminations of the more mature and more rational mind or imagination, that they are at all consolidated into coherency and consistency, and raised towards

* Viz. καὶ ὁ κόσμος όλος εν τω πονηρῶ κεῖται.—St. John's first General Epistle. Hence I consider the atmosphere to symbolize both the rational spirit of man, and also the spirit of "the Prince of the power of the air.”

rational, intellectual, and heavenly things, even of this world.*

*The expression, of heavenly things of this world, may appear quaint and fantastic to those who have never considered the analogy of the figurative and symbolical language of Holy Scripture, whose every figure is (as it appears to this writer) constructed so as to coincide perfectly with, and describe with perfect accuracy, the conditions and course of the visible, as well as of the invisible creation of God, of which visible part it is, as it were, the soul and spirit, as well as the key. Heaven, of which St. Paul enumerates three, (and the Mahomedans suppose nine,) appears to include every created spiritual state, (figuratim ariform,) except that which is termed Hell. The lowest and most earthy spiritual state, of which we have any knowledge, is that of human rational intellect, which like our atmosphere, is a mixture of truth (vital air) with error and sin (or nitrogen, and carbonic fluid ;) and it is also frequently clouded and debased by vapours, and other elastic fluids, and even figurative dust, from the earth of the heart and animal nature.

"The prince of the power of the air," and his angels, are in holy Scripture represented as the "powers and principalities, the rulers of the darkness of this world,” who lawfully (through our sin) have the seat of their dominion in these "high or heavenly places" of human nature, or figuratively, of our earth. All false religions, and all heretical states or sects in the true religion, are included in these polluted heavens, when considered in a scale of ascent from the earth of unregenerate, carnal, sensual, heathen, human nature. Yet when they are considered in comparison with the true or evangelical Heaven of the Gospel, they are all called, and as it were, lumped together as "the earth." They are, in short, what St. Paul calls "the beggarly elements of this world," Galatians; and they consequently include the religion, morality, and philosophy in toto, of carnal reason.

So far then the parallel holds good, or appears just; for the dry land, without water, is in itself barren and unproductive of any substance which tends upwards; its natural tendency, from the strong attractions of its own centre, is still inwards and downwards. But when it is moistened, aggregated, fermented, and impregnated by means of the water, it immediately shoots forth grass and green shrubs, flowers, fruits, and trees, which all tend more or less towards heaven, through the co-operation of the heat, light, and vital air of the prime Agent, the universal parent SUN of nature. At the same time, the water without the earth, and the mind without the heart, would be as vain and fruitless as the latter without the former.

swered.

In opposition to the universality of analogy, to the sysit has been objected to it, that the deserts of temanArabia have no similitude by analogy to any human heart, because they neither produce good fruits and plants, nor bad ones, but are absolutely unproductive. For we find (it is said) that those hearts which amongst men are least fertile in good fruits, are therefore most fertile in evil fruits of wickedness. Hence it is inferred, that the analogy of natural to spiritual things is only partial and imperfect, and not to be depended on as a general key or clue.

In reply to the above objection, it is ob