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CHAPTER II.

THE ORIGIN OF LANGUAGE AND THE LAW OF THE DI

VINE SYMBOLS.

- There is no speech nor language where their voice is not heard.” (Ps. xix. 3.)

We are now to take a general glance at the nature, origin, and use of language, and of the law of analogy, or language of correspondences. What then is language ? It is any mode of expressing or conveying ideas ; whether by words, looks, actions, signs, symbols, fables, metaphors, parables, representatives, or correspondences. Whence is language ? In its outward speech it is all from nature. From the things of the universe, and the life which is in them all, speech originates. “ There is no speech nor language where their voice is not heard. Their line is gone out through all the earth, and their words to the end of the world.”

Iret us then take a glance at Nature ; see what she is, how she speaks, and what she says. Now, there are two worlds, a spiritual world and a natural world. The spiritual world is the world of mind, and the natural world is the world of matter. Mental things are composed of spiritual substance, and material things of natural substance. The world of mind is the world of causes, and the world of matter is the world of effects. And as there can be no effect without its cause; so there can be nothing in the world of matter which has not its proper correspondent in the world of mind ; nor can there be anything in nature, which does not point for its origin to the spiritual world.

What then do we mean by the science of correspondences ? What is it? It is the law of analogy which shows the relation between these two worlds. Correspondence is not a metaphor of speech, nor a trope in language, but a universal law of creation and providence. A metaphor, or simile is the mere resemblance which one natural thing may be thought to bear towards another, or towards a spiritual thing. Correspondences are the actual, effective relation which exists between spiritual and natural things. It is a higher law than can exist between matter and matter, or spirit and spirit on the same plane. It is the union of inner things with outer; or higher things with lower, and is the great law by which both the spiritual and natural worlds subsist from the Lord. For as an effect cannot exist without a cause, so neither can a cause without an effect. Now, God is the great efficient cause of all things. Therefore, every created thing, whether human, animal, vegetable, or mineral, bears a correspondential relation, either directly or indirectly, to some one of the infinite varieties of the divine principles. For the entire universe is an out-birth from God. It is not God. But it is the effect of God. God is the cause, and He fills the universe with life. And it is because the effect is related to the cause that He can fill it with life. This relation is the law of analogy, and is the means of constantly holding the universe in existence. Suspend this law for one moment, and universal nonentity is the consequence.

Now, the great end and object of the Creator in giving existence to the universe was, the production of His own image and likeness in created intelligefices whom He could for ever bless and make happy by His own goodness and truth, whereby they could know Him, and love Him, and thus be filled with heavenly bliss. But how can we know that God's object and effort in producing the universe was to bring forth His own image and likeness ? We can know it, because that law obtains throughout the whole universe of things. Everything that has life is in effort to produce its kind. God has imparted that law of His own nature to all created things. And the effort of all nature to carry out that law, emphatically bespeaks that principle in God.

Now man, in true order, is in the general image and likeness of God. Any other created thing in true order is only an image of some principle or principles in God or in man.

The order of the outward creation of the world was, from lower things to higher ; first minerals, then vegetables, then animals, and finally man : thus orderly and gradually approximating by higher and purer organizations the real divine image, until God finally crowned the creation with man, as the sum total and embodiment of all things below him. When all but man was created, and everything was in readiness to produce man, the vast variety of things scattered all over, and throughout the universe, were but humanity in fragments : every single thing was an image of some principle which was to be in man; and it took them all, combined, to make up the full man. Man could not exist until these things were created ; for upon themn his body must subsist; and through them his mind is to be educated. And when all these materials were brought harmoniously together, in man, and all was pronounced good, the vast universe corresponded to man, and man to his Maker.

Who cannot see that the things which God creates, must be in their degree, like Him, so far as a finite thing can be like an infinite ? His love desires their creation, His wisdom devises the mode, and His power executes it. And they come forth, not out of nothing, but from Himself; and He is the very life of their existence. The withdrawal of His love from any created object, would at that instant destroy it. It takes the same power to sustain which it does to create. Preservation is perpetual creation.

Thus we see, that during the whole process of creaation, God was making man. God is the Infinite Man. And all things that he makes must be expressions of Himself as they come from His hands. But He can make nothing infinite. He cannot add to Himself. Infinity is all : everything is involved in it. The creation of lower things is only a finite expression of qualities in the Divine Being.

But the per

The highest individual image of God is the wisest and best man, or angel. But even that image is constantly being improved by the reception of further goods and truths for its ever-expanding mind and increasing wants. And the affectionate union of various wise and good minds into a society, imparting to each other what the Lord gives them, is a higher, and more full image than that of an individual. And this image will be forever improving by the constant advancement of each of its individuals, and by the continual accumulation of more individuals. For no two men are alike. Their various forms and qualities indicate the variety of the divine principles. Every addition, therefore, to the Grand Man, supplies a deficiency in the general image, and makes it more full. fection of the original never can be reached : because Infinity never can exhaust Itself by giving forth new expressions of its parts, and filling them with life. The reason is, the Fountain is Infinite, and the human beings given off, or created from it, are only various finite expressions from it.

But, to return to the period when in the process of the creation all things were in readiness for the production of man; when the vast variety of human principles lay scattered throughout the mineral, the vegetable and the animal kingdoms, in living, speaking forms ; when all nature was a beautiful page of mental symbols in physical robes, without an admirer on earth ; with no created rational being to read the expressive characters of that wonderful book, and to love and worship the Author ; then it is that we behold Man,

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