homogeneous medium, pressing in all directions, a body be placed, having no tendency to move in one direction rather than another, or having a less tendency to move in the direction of the prevailing tendency of the medium, than the medium itself, then it will move in a contrary direction, or have a force tending thereto. This latter force is properly the "force of gravity" of that medium. This law is universal. The sun produces upon its aural sphere a motion or tendency thereto from the centre towards the circumference; this produces a reacting force in the sphere, which impels inert bodies to the sun, or towards the source of the efficient cause. This efficient cause is the heat of the sun; hence the heat or caloric of the sun is the cause of gravitation thereto. Every material body has a capacity for heat in proportion to its quantity of matter, and every such body radiating heat as a centre into the surrounding aura, will form about it a sphere from the aura, in which will exist forces similar to those in the sun's aural sphere; hence such bodies will by virtue of that sphere have a force tending to them. The planets surrounded and involved in the solar aura are the great radiating centres of the sun's heat; hence they have about them spheres formed from the solar aura with similar forces and tendencies; hence the forces gravitating to the centres of the planets. It also follows that these forces are in the ratio of the quantity of matter, for in that ratio is the capacity of any body of matter for heat; and that they vary inversely as the squares of the distance from the centre, for the first and efficient force of the centres, radia ting therefrom in all directions varies thus, according to an universal and necessary law. Upon this first force the central or gravitating force depends, and arises immediately from it, and hence it will vary according to the same law. The law of gravitation is as universal as the solar auras, which are first and universal, and from which all other material and grosser substances are derived. There is in the solar aura an adequate cause for the force of cohesion. It most presses upon all the parts of any atoms, particles, or bodies it does not penetrate, with a force equal to its elastic tension, or to the force of pressure between its particles. This force in such a medium as the aura acted upon by such a power as the sun, must be very great indeed. How much greater must it not be than the pressure of steam under the action of ordinary fire? We are insensible of the pressure of the solar aura for the same reason that we are insensible of atmospheric pressure. Thus we think we have shown that the cause of the force of gravitation is in the action of heat, derived immediately and mediately from the sun, upon and within the solar aura. The existence of a solar aura with the properties we have assumed as belonging to it, is now admitted by the best authorities, and the effects of the action of heat upon such a medium are well known. In the action of the solar centres, and of the planetary centres deriving their forces from them, upon the solar aura, we believe all as tronomical and meteorological phenomena will find their proximate and remote causes. The cause of the solar activity must be found in a source higher than nature, if the matter and forces of the suns be the first and highest in nature. If there be anterior and higher forces, they remain to be discovered. ARTICLE V. W. H. B. Marquette, Wis. JEHOVAH-GOD-LORD. JEHOVAH is the substance of the Divine; God is the Form of the Divine. But the quality of this Divine Substance, and the nature of its form, were totally unknown to the perverted and sensual human mind, until the substance and form were manifested in the Lord. The name Lord is significative of the Divine marriage union of Love and Truth; hence it is the fulness of the perfect Being of the Divine. To the Jews how vague and indefinite were the ideas conveyed by the words Jehovah, God! How perverted was their thought, in that they attributed to the mighty Jehovah wrath and anger, and all the qualities of their own fallen natures; and God was to them an unknown form of being. If they had such perverted ideas of His quality, equally distorted must have been their idea of the nature of His form, or the manifestation of His life. Whether He were a man, or some vast, shadowy, giant image, their self-intelligence could not define; hence fear and terror must have been the sensations excited in them by the thought of their object of worship. He was to them a "devouring fire-a consuming smoke," and the earth of their church quaked and trembled before Him. In contrast to this deformed and distorted image of the Divine, how beautifully rises upon us the Divine Image, as manifested in the Lord. His touching love, His pitying forgiveness, His infinite self-sacrifice, reveal the quality of that Jehovah, whom men had worshiped from a false idea, with fear and trembling, while the gentle and serene majesty of His form reveals the nature of God. The unknown, vague, shadowy image was seen to be a man; not a violent, selfish, power-loving man, full of a vindictive rage against a wicked nation, but a man full of a Divine Love and Pity-of a purity of life, of an innocency of being, that no self-love could contaminate; of a man, whose whole thought and feeling expanded over the universe of creation, and could not be bound by His outer senses! What a vast and beautiful new type of being was presented in Him to the perceptions of the human mind! How wonderful was this new manifestation of what man might be! Had Jehovah God manifested Himself in any visible outer glory, how confirmed in evil the sensual mind would have become. This would have appealed only to their love of earthly pomp and grandeur. Had He shone upon them as the Divine Sun in its glory, it would have been a revelation to their senses. But He came to reveal to them the grace and beauty of a self-abnegation, to awaken their thoughts to an inner, eternal life. Their sensual man was in darkness before Him. For the Divine man was veiled in clay that He might descend to their low state of life, and teach them spiritual purity. Only to their spirit-eyes could He grow radiant, and shine as the sun in its brightness. Had He come in the coercive pomp and power of an outer glory, corresponding to His inner, every knee must have bowed before Him; the free-will of man, his most precious birth-right, would have been destroyed, and a compelled and constrained homage would have riveted the chains of hell upon an enslaved world. But the meek and Divine beauty of the Lord touches the loving heart with a thrilling affection, that makes a perception of His hea venly character blessedness to the soul. The loving heart clings to Him, not for what He has, or may give, but for what He is. Like the woman who followed Him, and ministered to His wants, the regenerated heart delights to follow Him, and sacrifice all things that it may enjoy the blessedness of His Divine presence. As the image of His Divine man grows upon our perceptions, how His name becomes replete with a heavenly glory! The word "LORD” seems to unlock the depths of the Infinite. Jehovah God stands before our mind's eye. Substance and Form are forever married in this Divine, Holy Word, and the radiations of a boundless love and a never-ending wisdom adorn the God-man. The Infinite Lord of the universe, who descended in an outward, visible form to our external perceptions, that He might reveal to our inner perceptions the true nature of the Divine, shines upon us in the glory of His righteous ness. Thus the name of the LORD becomes to us as a Divine Sun-it is to us the way, the truth, and the life. As the Infinite soul of the universe, He manifested Himself in an ultimate atom, in pain and suffer. ing. Just as the finite soul may manifest itself in an infinitesmal atom of its external body, through the prick of a pin. But would it be wise, when the soul is thus perceived in an atom, to deny its universal existence in the body? to say that it is not in the brain, or in the heart, because we have perceived it in the finger? And can we imagine that the Divine soul, who manifested Himself to our most external perceptions, ever ceased to pervade the infinite body of creation? He revealed Himself as the Life, and it is for the life, that we are to live, and not for the perishing body. Thus the LORD becomes to us the end of our existence. He is Jehovah God, the revealed form of the Infinite unknown, whom we are to delight to serve, even as the body serves the soul. POETRY. For the N. C. Repository. THE PURE IN HEART SEE GOD. BY T. H. CHIVERS, M. D. Sing to the Lord, Oh! weary soul of sorrow! Sing to the Lord, though chastened by his rod ! Sing to the Lord that others hope may borrow"The pure in heart see God." Sink not beneath the yoke of tribulation, 66 The pure in heart see God." Take up thy Cross-when thou art weary laden, Think how Christ sank beneath the heavy load! High over Calvary shines the heavenly Aiden- "The pure in heart see God." Cherish the GOLDEN WORDS that he has spoken, Then march up Calvary with thy weary load, Where his pure body on the Cross was broken "The pure in heart see God." His yoke is easy, light, too, is his burden Death is the gate to his divine abode- Angels of Light their vigils now are keeping, A flood of glory down from Heaven comes streaming, God's golden glory up the East is springing, Flooding with splendor all that BLEST ABODEWhile Angels cluster at the high gates singing"The pure in heart see God." Rising, re-strengthened, like the BLEST IMMORTALS "The pure in heart see God." Thus while the good are on the dark earth sleeping, So while the thorns around the good man springing, "The pure in heart see God." So do the good behold the FIELDS ELYSIAN Wide as Ezekiel's ever-flowing river No eye could see across it was so broad Shall this sweet song flow down the world forever SANDY CROSS, Ga. "THE PURE IN HEART SEE GOD." CORRESPONDENCE. To the Editor of the Anglo-American Repositroy, LONDON, August 3d, 1852. DEAR SIR,-In your April number you inserted an article in the shape of a long postscript, from the pen of the Rev. W. Mason, on the comparative merits of the two latest translations of the Heaven and Hell. Not being, for the present year, a "subscriber and constant reader," although I was formerly, when your magazine contained, and shall be happy to be again, when it contains a reasonable amount of matter on subjects of general, or, to me, of special interest, it was not till recently that I was led to examine this appendage to Mr. M.'s epistle. Had it been published in this country, where the persons and circumstances are well known, it would have excited but little interest, and made but a slight impression. But appearing in your country, so distant from the scene of the transactions, the result, particularly on some points, may be considerably different. I crave your leave, therefore to offer a few comments and explanations. It once was the fashion for authors (and perhaps also for translators) and their friends, to write down criticism, when they did not choose to put it down by a more summary process. Happily that fashion has passed away. The rights of editorship are now established, and editors may freely express their critical opinions without the fear of being dragged into a paper war, or something worse. But this happy condition of things exists as yet only in the great republic of letters. In young and small literary communities, which act on the just maxim that it is proper to begin at the beginning, the early fashion of the commonwealth will be found to prevail, or rather to reign on a diminished scale. Unfortunately, this is, to some extent, the case in our own little association. Editorial authority has not yet, amongst us, come to be recognized and respected. Authors, and even readers, are not satisfied to hear the editor's opinion, but think they have a right to demand that the editor, in his turn, shall listen to theirs, and publish them in his own pages, to convince the world that their views are right and that his are wrong. Our friend Mr. Mason affords an |