family,) cannot be considered an exception. This disposition, in short, being the source in common of the union, harmony, and endless variety observable in nature; in which, as has been observed, "tout est double, tout a son pareil dans les ciel, sur la terre, parmi les êtres; la raison seule n'a pas de pair.” And thus, as in the grand assemblage of nature, in reference to this disposition, reason, properly speaking, is the sole exception; and of which, notwithstanding, it (nature) is to be considered but as the incorporation, or diverging rays; and consequently that, as far as regards the ideas we are able to form of perfect unity and indivisibility, reason and Deity may be said to constitute exclusively the only perfect types. Do we not, I ask, in this circumstance, discover the broad line and limit which as it were separates the Creator from his works? And which view, it may be added, if rightly considered, is of itself sufficient to overthrow the entire of the abstruse mystifications of Spinosa, Malbranche, and all those who with them have affected to identify the Deity with his works. And, as in the material world we are warranted in supposing, from "the bearings and the ties,-the strong connexions, nice dependencies," which are observed every where to pervade it, that nothing therein occurred by chance or was done without object. And consequently that, according to this view, both the forms and qualities of bodies are to be considered but as

the incorporation of the designs which, in reference to them, pre-existed in the mind of the Creator, and by which, necessarily, their creation was preceded. Thus, I apprehend, it is, that forms and qualities should be regarded as the types of ideas; and that, by means of them, we are enabled to trace the conformity and connexion which, from the beginning, existed between the invisible and the visible world, or between the designs of the Creator and these his works.

And as, regarded in this light, the works of creation, both animate and inanimate, stand apart, and as it were detached from their source; and that the principle of vitality in the former, as the forces which uphold the equally vital principle of movement, temperature, and the other local phenomena of the heavenly bodies, on the one hand; and that of instinct, or intelligence, which though in proportions so various, may be said universally to pervade the individual members of the animal kingdom, on the other; can be only considered as the direct emanations of the DEITY; and which, consequently, though separate and distinct, thus exhibits the whole of nature, both physical and intellectual, touching by its opposite extremes, and as it were reposing on the latter. This view, I say, is calculated to show not only the intimate connexion, but total dependance which exists, has always existed, and must continue to exist, between the works of

creation and their Source; who thus permanently holds in his hands, and wields, the first springs of the three grand principles of movement, vitality, and intelligence, by which they subsist.

But lest, similar to others, I should lose myself in pursuing a subject such as this, it is time to resume that which led to the digression; and, (considered in regard to science,) in applying the law of the union of opposite progressions to the principle assumed by our theory, in reference to that of reflective action, on which it is based, considered as the first cause in physics, equally as to the principles assumed in reference to the movement, temperature, &c. of the heavenly bodies; we shall find, as I hope to show, the entire of these principles in accordance with this law; for, in reference to the first-reflec tive action-in the sense here understood, necessarily depends on the union of opposite progressions of the same kind, as subsisting between the sun and planets respectively, equally as between the primary and secondary members of the latter bodies, being, in its essence and nature, altogether the opposite to the law of universal gravitation, which is but another name for universal aggregation.

43

CHAP. IV.

Opinions entertained by some Writers in regard to the Newtonian Principle of UNIVERSAL GRA

VITATION.

"Si

In reference to this principle, considered as the basis of the Newtonian theory, the following observations may not appear uncalled for, showing as they do, even in the absence of anything better to substitute in its place, the ideas entertained by some of the most enlightened men on the subject. la nature, par exemple,"-observes St. Pierre, "étoit régie par les seules lois de l'attraction, comme le supposent ceux qui en ont fait la base de tant de systêmes, tout y seroit en repos. Les corps, tendant vers un centre commun, s'y accumuleroient et se rangeroient autour de lui en raison de leur pesanteur. Les matières qui composent le globe seroient d'autant plus pesantes qu'elles approcheroient davantage du centre, et celles qui sont à sa surface seroient mises de niveau. Le bassin des mers seroit comblé des débris des terres; et cette vaste architecture formée d'harmonies si variées, ne présenteroit bientôt plus qu'un globe aquatique. Tous les enchaînés par une chute commune, seroient condamnés à une éternelle immobilité. D'un autre

corps,

côté, si la loi de projection qui sert à expliquer les mouvemens des astres, en supposant qu'ils tendent à s'échapper par la tangente de la courbe qu'ils décrivent; si, dis-je, cette loi avoit lieu, tous les corps qui ne sont pas adhérens à la terre, s'en éloigneroient comme les pierres s'échappent des frondes notre globe lui-même obéissant à cette loi, s'éloigneroit du soleil pour jamais. Tantôt il traverseroit dans sa route infinie, des espaces immenses où on n'aperçevroit aucun astre pendant le cours de plusieurs siècles; tantôt, traversant les lieux, où le hasard auroit rassemblé les matrices de la création, il passeroit au milieu des parties élémentaires des soleils, agrégées par les lois centrales de l'attraction, ou dispersées en étincelles et en rayons par celles de la projection. Mais en supposant que ces deux forces contraires se soient combinées assez heureusement en sa faveur pour le fixer avec son tourbillon dans un coin du firmament, où ces forces agissent sans se détruire, il présenteroit son équateur au soleil avec autant de régularité qu'il décrit son cours annuel autour de lui. On ne verroit jamais résulter de ces deux mouvemens constans cet autre mouvement si varié, par lequel il incline chaque jour un de ses pôles vers le soleil, jusqu'à ce que son axe ait formé sur le plan de son cercle annuel un angle de vingt-trois degrés et demi, puis cet autre mouvement rétrograde, par lequel il lui présente avec la même régularité le pôle opposé. Loin de lui offrir alter