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is impossible to form an idea of a case of mixture and confusion, either more striking or more alarming, than what occurs in the natural mind of man, before it becomes enlightened with the light of heavenly truth, and is thus enabled to note the several principles which enter into its composition, and to assign to each its proper place. For should all the members and organs of the human body be jumbled together in one common mass, so that, instead of their present beautiful order and arrangement, they should present nothing to the spectator's eye but a shapeless heap of flesh, bones, muscles, blood, &c., &c., destitute of human form and symmetry; or should the universe of creation experience a similar catastrophe, whilst its suns, its atmospheres, its earths, its waters, its animals, its vegetables, &c., &c., instead of the harmony by which they are at present distinguished and combined, should assume only the frightful and disgusting aspect of a rude and indigested chaos; the derangement induced, in each case, would convey but a faint image of that more awful and perilous disorder above adverted to in the human mind. For how innumerable, and how varied, are the principles contained in that mind, whether viewed as to their genera or their specieses! Yet, previous to the introduction of the light of revelation, how indistinctly are those principles seen, anwhat a mass of confused materials do they present to the possessor's eye! For if he looks into his affections and thoughts, what does he discern there but an endless variety of both, some pointing upwards towards heaven, some bending downwards towards earth; some centring in his own sordid and selfish interests of ambition, avarice, or vanity; whilst others, to an amount which no arithmetic can calculate, disperse themselves in all directions, ac-