vanced—the truth of Original Unity as the source—as the principle of the Universal Phænomena. For my part, I am not so sure that I speak and see—I am not so sure that my heart beats and that my soul lives:—of the rising of to-morrow's sun—a probability that as yet lies in the Future—I do not pretend to be one thousandth part as sure—as I am of the irretrievably by-gone Fact that All Things and All Thoughts of Things, with all their ineffable Multiplicity of Relation, sprang at once into being from the primordial and irrelative One.
Referring to the Newtonian Gravity, Dr. Nichol, the eloquent author of "The Architecture of the Heavens," says:—"In truth we have no reason to suppose this great Law, as now revealed, to be the ultimate or simplest, and therefore the universal and all-comprehensive, form of a great Ordinance. The mode in which its intensity diminishes with the element of distance, has not the aspect of an ultimate principle; which always assumes the simplicity and self-evidence of those axioms which constitute the basis of Geometry."
Now, it is quite true that "ultimate principles," in the common understanding of the words, always assume the simplicity of geometrical axioms—(as for "self-evidence," there is no such thing)—but these principles are clearly not "ultimate;" in other terms what we are in the habit of calling principles are no principles, properly speaking—since there can be but one principle, the Volition of God. We have no right to assume, then, from what we observe in rules that we choose foolishly to name "principles," anything at all in respect to the characteristics of a princi-
