This sphere represents the spiritual condition of the soul, which is conscious of having been guilty of wrong in its conduct toward a fellow being; and from which wrong, injury and suffering has been the natural and inevitable consequence. The soul, conscious of this, cannot advance until such wrong has been rectified and the evil consequences thereof have ceased, and in respect thereto, it has become as though they had never occurred, and until, in going forward, it can hear the voice of Divine Justice saying: Well done, good and faithful soul, enter into the joys of thy Lord. The work of this sphere is that of repentance, and works meet for repentance, whereby restitution for the wrong inflicted is made, and justice is established. Spirits of this sphere suffer according to the nature and consequences of their actions and omissions as they appear in judgment, and according to the difficulties they encounter in their effort to redress the wrongs, and restore just relations.

Spirits of this sphere differ from those whose delight is in evil for the purpose of self gratification. The former have spiritual life and sensibility; have desires and aspirations for the right, the pure, the true and good; have sorrow and bitter repentings for their sins, and are striving with all their powers to become just in all their relations, holy and pure in their conditions. They differ from those in the body, who have the like desires for human welfare, in their lack of power to undo what they have done amiss, to recant before the world what they have falsely and wrongfully taught, because, in spirit, they have not the power to make themselves heard, felt, and known in their re

demptive efforts. Having exerted a pernicious influence by false example, false action and false doctrine, had they the means of addressing the public mind, they might recant. They might renounce their false and pernicious influence as publicly and potentially as they formerly encouraged it. There are many corrections and redresses of wrongs which can be much better applied while in the flesh than afterwards.

Spirits in this sphere will ultimately attain redemption and salvation. This will be secured, when they can perceive that the past has been redeemed, so that no one is known to exist who is a sufferer on their account. Then the uttermost farthing will have been paid; and, as they advance to higher conditions, they will hear the welcome plaudit of, Well done, good and faithful servant, enter into the joys of thy Lord.

CHAPTER IV.

OF THE HEAVENS, AND THE HELLS.

1. OF THE NATURAL HEAVENS.

By the term heaven is meant that condition of happiness which is the result of obedience of divine law, and it is denominated the first, second, or third heavens, according to the department of the divine government in which the obedience is rendered. The first heaven, or that which, in the order of unfolding, is the lowest, is called the NATURAL HEAVENS, because it is the first fruits of obedience of divine law, manifest in the outmost plane of divine manifestation, to wit, the natural plane. The spirit which rules in this first degree of orderly unfolding pertains to individual activity; and may be enjoyed in solitude, because it is not necessarily connected with the happiness or well-being of any other. In this department, the purely intellectual and scientific faculties dominate, and the highest degree of happiness obtained therein is expressed by the EUREKA of the spirit. In this department, the forms of truth, or the rationale of phenomena, are investigated and logically apprehended. Here a Franklin can continue his investigations in the science of electricity; can ascertain more interiorly its nature and source, and discover the rationale of its attractions and repulsions. Here he may

be able to discover its presence as the cause of phenomena, where it had not before been supposed to be concerned; can ascertain to a greater extent its relations to all material phenomena; how far it is identified with galvanic and magnetic action; what agency it has in connecting the living force with matter in its inertia.

Here, also, a Newton can investigate the nature of gravitation; its source, and means of action through the celestial spaces; can trace it nearer to the fountain of being; perhaps may discover what constitutes it the ruling presence in the material universe.

Here, also, a Laplace will have an opportunity of drinking deeper at the fountain of celestial mechanics, and to ascertain means of solving ultimate problems of mathematical existence; find the laws of crystalography in the planetary spheres; determine the compound presence which gives the faces and angles to the different crystals. Here, likewise, a Davy may study the constitution of the ultimate particle, and the rationale of the law of chemical equivalents; may trace the ultimate under the dominion of chemical law, in all its relations and combinations; may thus reach the solution of all questions touching isomeric compounds; and find the rationale of all chemical action in the essentials of material existence; may find out how, and why, elements assume a gaseous form; why compounds become polaric; what is the basis of chemical affinity; may trace the progress of the element, in its advance, until it can respond to the living forces, in laying the foundation for spiritual individualization. In pursuing his investigations and following the path

leading directly to the Divine Fountain, he will exclaim continually, Eureka, as the beauty, harmony, order and glory of Divine Wisdom burst upon his enraptured vision from some newly discovered manifestation of the Divine Presence.

Here, also, a Cuvier can pursue with additional light and demonstration, the progressive forms of development, from the commencement of animal existence to its completeness in the human organism; can trace the exact relation of each part of the organism to its fellow--to the whole organism-to the variety-the species the genus-the family-the order-the entire kingdom; and find therein the unity of wisdom, will and power, which proclaims the presence of an Infinite, Eternal, All-wise and All-beneficent Creator.

Here a Darwin can find an unlimited field in which to prosecute his investigations, and ascertain the exact facts as to the origin of species, by means of natural selection and the survival of the fittest. He will there be able to ascertain how it is that the creative Presence which said, Light shall be, has continued the work of creation and formation to the present moment, and will continue carrying forward the process of individualization step by step, through the kingdoms of nature, causing one form of individuality to succeed another in orderly step, until form, life and consciousness combine in their perfection and completeness in the perfected human Spirit, brought to the stature of perfect manhood in Christ. There he will be better able to comprehend how God creates and fashions distinct orders, families, genera, species and varieties. He will be able to see very distinctly the manner of