human nature in this world is susceptible. In short, whenever we apply the principle of the independent operation of the natural laws, the apparent confusion of the moral government of the world disappears.

These views will be better understood and appreciated after perusing the subsequent chapters, the object of which is to unfold and apply them; the aim of these introductory remarks being merely to prepare the reader for travelling over the more abstruse portions of the work with a clearer perception of their scope and tendency. The work itself has now been before the public for six years, and I have seen no criticism which has shaken my conviction of the substantial truth of the principles maintained in it. Of its value as a contribution to the philosophy of human nature, the public are the only legitimate judges.

Some well-meaning individuals have imagined, that this work is hostile to religion, because it is confined to principles which can be discovered by observation and reflection, and to human conduct in this life without direct reference to a future state; but such ideas are entirely unfounded. Human nature and the external world have both proceeded from the Creator, and it is impossible, in interpreting their constitution aright, to arrive at any conclusions at variance with a correct interpretation of Scripture. This fundamental truth must be granted, otherwise religion can have no substantial foundation. If two sound interpretations of the divine will, as recorded in Creation and in Scripture, can by possibility contradict each other, we can have no confidence in the moral Governor of the world. Assuming, then, that all sound philosophy, and all true religion, must harmonize, there will be a manifest advantage in cultivating each by itself, till its full dimensions, limits, and applications shall be brought clearly to light. We may then advantageously compare them, and use the one as a means of elucidating or correcting our views of the other.

To the best of my knowledge, there is not one practical result of the natural laws expounded in the subsequent

pages, which does not harmonize precisely with the practical precepts of the New Testament. Indeed this work has been characterised by some individuals as the philosophy of Christian morality, because they regard it as exhibiting the natural foundations of the admirable precepts which are taught only dogmatically in the New Testament. It is objected, however, that, by omitting the sanction of future reward and punishment, this treatise leaves out the highest, best, and most efficacious class of motives to virtuous conduct. This objection is founded on a misapprehension of the object of the book. It is my purpose to show, that the rewards and punishments of human actions are infinitely more complete, certain, and efficacious, in this life, than is generally believed; but by no means to interfere with the sanctions to virtue afforded by the prospects of future retribution. It appears to me that every action which is morally wrong, in reference to a future life, is equally wrong and inexpedient with relation to this. world; and that it is of essential advantage to virtue to prove this to be the case. Having observed a great tendency in many religious men to overlook the importance of understanding the moral administration of this world, and to turn their attention too exclusively to the next, I have endeavored to present the administration of the present world in a clear light, calculated to arrest attention, and to draw towards it that degree of consideration to which it is justly entitled. This proceeding will be recognised as the more necessary, if one principle largely insisted on in the present work shall be admitted to be sound, viz. that religion operates on the human mind, in subordination, and not in contradiction, to its natural constitution. If this view be well founded, it will be indispensable that religious teachers shall comply with all the natural conditions required by the human constitution, as preliminaries to moral and religious conduct, before their purely religious teaching can produce its full effects. If, for example, an ill constituted brain be unfavorable to the appreciation and

practice of religious truth, it is not an unimportant inquiry, whether any, and what, influence can be exercised by human means in improving the size and proportions of the mental organs? If certain physical circumstances and occupations have a natural tendency to blunt all the higher feelings and faculties of the mind, in consequence of their influence on the nervous system in general, and the brain in particular, and if religious emotions cannot be experienced with full effect by individuals so situate, the ascertainment, with a view to removal, of the nature, causes, and effects, of these impediments to holiness, is not a matter of indifference. This view has not been systematically adopted and pursued by the religious instructers of mankind in any age, or any country, and for this sole reason, in my humble opinion, that the state of moral and physical science did not enable them either to appreciate its importance or carry it into effect. By presenting Nature in all her simplicity and strength, a new impulse and direction may perhaps be given to their understanding; and they may be induced to consider whether their universally confessed failure to render men as virtuous and happy as they desired, may not to some extent have arisen from their non-fulfilment of the natural conditions instituted by the Creator as preliminaries to success.

3.

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CHAPTER I.

ON NATURAL LAWS.

IN natural science, three subjects of inquiry may be distinguished. 1st, What exists? 2dly, What is the purpose or design of what exists; and, 3dly, Why was what exists designed for such uses as it evidently subserves?

It is matter of fact, for instance, that arctic regions and torrid zones exist,-that a certain kind of moss is most abundant in Lapland in winter, that the rein-deer feeds on it, and enjoys health and vigor in situations where most other animals would die; that camels exist in Africa, that they have broad hoofs, and stomachs fitted to retain water for a length of time, and that they flourish amid arid tracts of sand, where the rein-deer would not live for a day. All this falls under the inquiry, What exists?

In contemplating these facts, the understanding is naturally led to infer that one object of the Lapland moss is to feed the rein-deer, and that one purpose of the deer is to assist man: and that broad feet have been given to the camel to allow it to walk on sand, and a retentive stomach to fit it for arid places in which water is found only at wide intervals. These are inquiries into the uses or purposes of what exists; and they constitute a legitimate exercise of the human intellect.

But, 3dly, we may ask, Why were the physical elements of nature created such as they are? Why were summer, autumn, spring, and winter introduced? Why were animals formed of organized matter? Why were torrid zones and trackless wastes of snow called into existence? These are inquiries why what exists was made such as it is, or into the will of the Deity in creation.