tudes of the heavenly bodies, have been incessantly awakening convictions in the human mind of the "eternal power and Godhead." Beyond this, however, astronomy enables us to measure those vast masses, to calculate their distances, and to determine their motions. It shows that the celestial mechanism is constructed according to a scientifically calculated method, which is always unfolding to the observant eye; and that, being pervaded by laws, it is ever pointing to the Lawgiver. But why thirdly, the adoption of the special method, or particular laws, which we find in actual operation? They cannot be shown to be necessary. No doubt, laws and properties of some kind, matter must have. But, for aught which can be shown to the contrary, the nature or form of the laws existing might have been variously modified. They exhibit signs of having been selected and instituted. What, then, if the laws of the celestial mechanism had been either indefinitely more simple and accessible, or more complicated and recondite, than they are? Who does not see that, on the former hypothesis, they would have been comparatively valueless as a means of man's intellectual development, and that, on the latter, he must have remanied in ignorance of all the proofs which they now. exhibit of original adjustment by a designing Mind? If however, the earth is to be the scene of man's mental and religious educanon, the existing constitution of the heavens is admirably adapted to furnish him alike with a portion of his science and of a well-reasoned natural theology. And in this Divine adjustment of the laws of mind and matter, a true philosophy will recognize, at least, one reason for the actual method or mechanism of the heavens.

Though only a subordinate matter, it may not be out of place to state my reasons for the space accorded, in the first Part, to

A

the consideration of the human constitution and of na While the present volume advances only, in man's career, to that opening stage when first he awoke to a ness of guilt, his constitution is for all duration. A sequent history is only its externalization and exp permanence alone, therefore, might justify our prol sideration of it. But the study of it is also essen intelligent appreciation of much of that Divine revel presupposes and appeals to it; as well as prepares more effectually dealing with many of the supposed of revelation, or of showing that revelation has be burdened with them, since they belong properly t ancient department of human nature. Revelation o them as facts already and independently existing; more answerable for them than the old religion of because it built its temples and monuments on the Nile, for the mystery in which the fountains of th hid; or than the Moral Law is responsible for t problems of geology and meteorology, because the giver appropriately uttered his voice from among crags of Sinai, and aggravated the appalling sple scene by piling the mountain with dark thunder-clo the God-mate. man, and the God-inspired word, of one whole -two compartments of one templereserves all his difficulties and questionings for the that he has passed through the outer court blindfol

Respecting natural laws, also, I have been, incid specific and urgent than might have been deem were it not for the conviction that the subject has that distinct recognition in much of our modern re

for

the consideration of the human constitution and of natural laws. While the present volume advances only, in man's historical career, to that opening stage when first he awoke to a consciousness of guilt, his constitution is for all duration. All his subsequent history is only its externalization and exponent. Its permanence alone, therefore, might justify our prolonged consideration of it. But the study of it is also essential to the intelligent appreciation of much of that Divine revelation which presupposes and appeals to it; as well as prepares the way more effectually dealing with many of the supposed difficulties of revelation, or of showing that revelation has been unjustly burdened with them, since they belong properly to the more ancient department of human nature. Revelation only assumes them as facts already and independently existing; but it is no more answerable for them than the old religion of Egypt was, because it built its temples and monuments on the banks of the Nile, for the mystery in which the fountains of that river are hid; or than the Moral Law is responsible for the unsolved problems of geology and meteorology, because the Divine Lawgiver appropriately uttered his voice from among the granite crags of Sinai, and aggravated the appalling splendors of the scene by piling the mountain with dark thunder-clouds. True; the God-matie. man, and the God-inspired word, are two parts of one whole-two compartments of one temple- but he who reserves all his difficulties and questionings for the inner, shows that he has passed through the outer court blindfold.

Respecting natural laws, also, I have been, incidentally, more specific and urgent than might have been deemed necessary, were it not for the conviction that the subject has not received that distinct recognition in much of our modern religious litera

ture, which its fundamental importance requires. Reasons explanatory, and, to a certain extent, exculpatory, of this comparative neglect might, if necessary, be easily assigned; such, for example, as the idea of thereby magnifying, by implication, the claims of God's providential administration, and of rendering additional homage to it. But one of the evil consequences has been, that some parties have been led to pursue the opposite extreme; and that, by simply recalling attention to the course and constitution of nature, they have come to be regarded by many almost in the light of grand discoverers as peculiar benefactors of their species- as possessed of a kind of knowledge more immediately useful than any religious teachingand as being justified in silently omitting all mention of the doctrine of an ever-active Providence, or even in indirectly protesting against it. The erroneous supposition appears to be, that Nature and Providence are two hostile claimants; and that whatever importance is ceded to the one is so much homage taken from the other. The truth being, however, that the former is properly opposed only to chance or an unreasoning caprice, and the latter to a blind necessity. Nature is the primary utterance of Providence - its first proclamation respecting the laws according to which it proposes, to govern. But that it is neither restricted to any given natural laws, nor ultimately dependent on them, is evident from the fact that the history of creation is a history of changes and additions unknown to all the previous course of nature; man himself being one of the latest, the crowning addition.

These topics, however, are only incidental to the main subject. As to the filling up of my outline in the following pages, with what may be called the Proem of man's eventful history,