The Method Of The Divine Government

Preface To First Editioi

WE live in an age In which the reflecting portion of mankind fire much addicted to the contemplation of the works of nature, It is the object of the author, in this Treatise, to " interrogate nature/ with the view of inducing her to titter her voice in answer to some of the most momentous questions which the inquiring spirit of man can put.

He thinks it needful to state, thus early, that he proceeds on the inductive method in his inquiry, and not, on the one hand, after the glan of those Britinh Rationalists, who Bet out with a preconceived system, which they dignify with the name of Rational, and then accommodate all that they see to it ; nor? on the other hand, of those German Intuitionalta, who boast that they can construct the existing univcrno by (I priori speculation.

To guard against misapprehension, he wishes it to be understood, that he treats in this book of the Method of the Divine Government in the world, rather than in the Church; of the ordinary providence of God, rather than his extraordinary dealings towards his redeemed people.

The reader of severe taste will be inclined to regard the Introductory Book as too loose and discursive ; and all the apology that the au«nor Has to offer IP, that he was afraid of driving back the general reader, by leading him into the niinu tiro before he had contemplated nature under its general aspect.

The general reader, on the other hand, may be disposed to comp]ain?*that the style of discussion followed in some of the Sections «and Notes of the Second and Third Hooks, ifl of too abstruso*a character. He has to justify himself to such, by 8tating,*that he did not feel at liberty, in well an age as tliiti to

VI PREFACE TO PiBST EDITION,

avoid grappling with any of the difficulties which fell in his way, and that he has attempted, by the principles of a deepei philosophy, to confute the \\7rong conclusions drawn by a superficial philosophy* He has so constructed his work, that the general reader may pass over the more abstract portions (as, for instance, some of the Illustrative Notes) without losing the train of argument.

It is due to the memory of the late Dr. Chalmers to acknowledge, that had not the author enjoyed the inestimable privilege of silting for four or five sessions at the feet of this illustrious man, in the University of Edinburgh, he would, in all probability, never have had his thoughts directed in the train which he has followed, and have been without the spirit which he has sought to cultivate, as he would certainly have been without not a few of the principles which be has carried along with him in his investigations, It is with no feeling of presumption that he thinks it proper to add, that did he not imagine that he has uome truth to communicate, not contained in the works of Dr. Chalmers, he should not have obtruded himself on the public notice, as it could never have occurred to him, that he was able to state the ideas of his eloquent preceptor so clearly or impressively as he has done himself, in his writings now so extensively circulated.

He has to acknowledge his obligations to Principal Cunningham, to Professor Buchanan, and to the Eev. Dr. Harma, for the kind encouragement which they gave him to proceed with this work, when submitted to them for their counsel ; as also to the two last-mentioned gentlemen and the Eev. John Mackenzie, Eatho, for their judicious assistance in overlooking the sheets m they passed through the press,

, January 1850

Preface To Fourth Edition

IK preparing this edition, the author has subjected the work to a thorough revision. His aim has been to leave out all that is of temporary, and to retain only what is of permanent interest. Without sensibly increasing the volume, he has introduced new discussions on topics of some importance, both in their theological and philosophical bearings.

As beii^g in circumstances to support them by a large body of facts, he has given in Book Second an epitome of his views and published observations in regard to the forms and colours of plants.

In the Third Book, in consequence of having attained, by farther reflection, clearer views of some ethical points, he has modified some of the statements of former editions,

In the Appendix he has reluctantly felt it to be his duty to venture a protest against certain principles set forth by the greatest metaphysicians of the age.

BKUTAST, May 1865

PEEFATOEY NOTE TO EIGHTH EDITION.

THE work is substantially the same as it was in the Fourth Edition; hut here and there in the later editfons the author has referred to errors which have appeared within the last few years, and has also noticed the exceptions taken to certain doctrines of the volume by several eminent men, such as Dr. Mansel and Professor Goldwin Smith. He begs to refer those who might wish to see a professedly more thorough cfiscussion of the philosophical principles involved in the argument of this treatise to The Intuitions of the Mind Inductively Investigated; while those who may desire to look into a fuller exposition of the order and design in the world will find it in Typical Forms and Special Ends in Creation. The application of the views on God's natural Providence, expounded in this volume, to the supernatural government of God, may be seen in The Supernatural in relation to the Natural, recently published.

BELFAST, October 1803.

SECTION I— The Different Classes of Objects from irtiich wo derive our Idea of God, 1

SECT, II— Object of the Treatise; Investigation of tho Providence of God, and the Conscience of man, or tho Kxtonwl and Internal Government of God, 16

CIIAPTM II

GENERAL ASPECT OP THE PIVINK (iOVIWNMKNTJ PHENOMENA PUP/- 8ENTKI) BY THE PROYWEMK OF <*01) AND THE CONSCIENCE OF MAN, THOUGH COMMONLY OVERLOOKED,

SECT. L— Phenomena often omitted— Tito Kxwtonco of Extonsiro Suffering, liodily and Mental, , ,26 SECT, IS,— The Ikftrnints and PcnallioH of Divine Providcnco, . . 86 SECT, HI.— Tho Alienation of (!od from Man, 40 SECT. IV.— Tlio Alienation of Man from Ood, 44 iLLtiBTRjftivK WOTK (A),— Tk Kcligious Hwtory of JlaiiUml, . 48 BBOI V.-Sclu^nia tho Human Soul, . 64

CONTENTS.

Chapter III The Actual World, And The View Which It Gives Of Its Governor

PAOS

SECT. I. — Particular Review of the Five Phenomena before specified, 57

SECT. II. — Other General Phenomena, fitted to throw Light on the Condition of the World, ... 66

BOOK SECOID.

PARTICULAR INQUIRY INTO THE METHOD OP THE DIVINE GOVERNMENT IN THE PHYSICAL WORLD.

Chapter I. General Laws J Or, The Principle Of Order

BRCT, I. — Different things denoted by the Phrase "Laws of Nature;"

Properties of Matter, Causes, and General Laws, ... 76 SECT. 1L— Adjustment of the Material Substances, with their Properties,

to each other, . . . . . . 86 ^

SECT III. — Special Adjustments required in order to produce General

Laws or Results, .... 99

ILLUSTRATIVE NOTE (R).— Laws of Phenomena, Causes of Phenomena, Conditions of the Operation of Causes— Review of

Whewell, 107

SEOT. IV. — Wisdom displayed in the Prevalence of General Laws, and observable Order in the World— Correspondence of External Nature to the Constitution of Man, . . . . . .111

ILLUSTEATIVB NOTE (o). — Difference between Philosophical Observation and Practical Sagacity ; Relation of Science and Art, .... . 1.39

SECT. V.— Connexion of God with his Works, . . . .341

SKOT. VI. — Infinite Power and Wisdom required to Govern a World so

SECT. VII.— -Unity of the Mundane System; Limits to Natural Law, . 161

Chapter II. Providence ; Or, The Principle Of Special Adaptation

SECT. I. — Complication of Nature resulting in Fortuities, . . 158

ILLUSTRATIVE NOTE (i>).— Phenomena classified accofuing as they arc more or less complicated ; Review of the Positive Philosophy of M. Aug. Comto, J 04

CONTENTS.

i'ACJl

SECT. It—Purposes served by the Complication and Fortuities of Nature, 168

SECT. III. — On a General and Particular Providence, . . . 181

ILLUSTRATIVE NOTE (E). — Combe's Constitution of Man, . 187 SECT. IV.— Method of Interpreting the Divine Providence, . ,189 SSOT. V. — Practical Influence of the various Views which may be taken

of Divine Providence— Atheism, Pantheism, Superstition, True Faith, 207

SECT. VI. — Method of answering Prayer, and farthering Spiritual Ends, 216

CHAPTER ill.

BELATION OP THE PROVIDENCE OF GOD TO THE CHARACTER OF MAN.

SECT. I — General Remarks on the Relation of the Physical to the Moral

Providence of God, ...... 227

SECT. II. — Aids to Virfcue*and Restraints upon Vice, . . . 229

SECT. III. — Arrangements needful to the stability of the Social System, 2M SECT. IV. — State of Society when the Aids to Virtue and the Ucatraiiitft

upon Vice are withdi awn, . . . . . .241

SECT. V. — Adaptation of this world to Man, considered as a Fallen Being, 2i9 SECT. VI — Explanation of the Mysteries of Divine Pro\idence, furnished

by the Sinfulness of Man's Character, .... 257

Book Third

PAETICULAR INQUIRY INTO THK PRINCIPLES OF THE HUMAN MIND THROUGH WHICH GOD GOVERNS MANKIND.

CHAPTER I.

MAN'S ORIGINAL AND INDESTRUCTIBLE MORAL NATURE,

SECT. L— The Will, or the Optative Faculty — Conditions of Respoiibibility, 263

SECT. II — Freedom and Responsibility compatible with tins CauHal Connexion of God with IHH Works, . . . . .271

SECT. Ill — Distinctions to ho attended to in Ethical Inquiry, . . 28G

ILLUSTRATIVE NOTB (if). — Method of Inquiry in Kthleal iSdcnco, 289

SECT. IV. — Inquiry into the Nature of Conscience, or the Mental Faculty or Feeling which recognises and reveals the Distinction between Eight and Wrong, 201

SECT. V. — Qualities 'which must meet in Morally Eight Action on the

SECT. VI. — Practical Rule to he followed in determining what is Good

SKCT. VII.— Tendency of Virtuous Action, .... 826

SECT. VIII — General View ofMan'w Original Moral Constitution, as illustrative of the Character of Uod, .... 8<JO

CHAPTER II,

ACTUAL MORAL STATE OF MAN.

p&oa

SECT. I— Nature of the Judgments pronounced by the Conscience, . 335

SECT. II— Influence of a Depraved Will upon the Moral Judgments, . 341 SECT. Ill— Judgment pronounced by the Conscience upon the Character

of Man, 354

SECT. IV. — Farther Inquiry into the Virtuousness, and more particularly

the Godliness, of Man's Character, ..... SCI

SECT. V .—Theory of the Production of the Existing Moral State of Man, 372

SECT. VI, — State of the Conscience in the Depraved Nature, . . 379 SEOP. VII. — Restraints laid upon Man by the Conscience — their Extent

and Character, .... 390

SECT. VIII.-— On the Evil Effects produced by a Condemning Conscience, 395

SECT. IX— General Review of Man's Existing Moral Nature, . , 408

Chapter III. Motive Principles Of Tub Mind

SECT, I. — Governing Principles neither Virtuous nor Vicious. — The Appetites and Mental Appetences, . . . . .416

SECT. II.— The same Subject. — The Emotions and Affections, . . 423 SECT III, — Governing Principles that are Evil, .... 429

SECT. IV. — Influence exercised by these Principles in Massing the Conscience, ........ 436

IU.UST»ATIVE NOTE (o). — Human Virtues (so called) and Vices

running into each other, . 444

SECT. V. — Summary of the Argument from the Combined View of the

Physical and the Moral, ...... 447

Chapter 1 Natural And Revealed Religion— The Character Of God

SHOT. I. — Advantage of Harmonizing Nature and .Revelation, . , . 449 SECT. IL-— Prevailing Defective Views of the Divine Character, . , 464 SECT. Ill — Character of God as Revealed in Scripture, . , .461

CONTENTS. XII i

Chapter II. Eestoration Of Man

PAftfi

SECT. I. — Symptoms of Intended Restoration, .... 408

SECT. II. — What is needful in order to the Restoration of Man — (1 .) In

Relation to the Character of God, ..... 473

SECT. III. — What is needful in order to the Restoration of Man — (2.) In its Relation to the Character of Man. The need of an Interposition

in the Human Heart and Character, .... 480

SECT. IV. — Same Subject continued. — Means of applying the Aid, . 487

ILLUSTRATIVE NOTE (H). — The German Intuitional Thcolnjry, . 607

SECT. V. — The World to Come. . . . . . ,612

APPENDIX ON FUNDAMENTAL PRINCIPLES.

AiiT. I. — Logical Nature of the Thcistic Argument, - - . IVH)

ART. II. — On the Properties of .Mattel*, , . , . J121

ART. III. — Relation between Cause and, Meet in the Physical World, , f»iiJ»

ART. IV. — Internal Belief in Causa, t ion, * 6U7

ART. V. — The Living Writers who treat of the Principles of the Inductive

ART. VI. — Scheme of Intuitive Intellectual Principles eonalile

logically, .......

Supplemental Art.— On the Phenomenal and lielativo T

of Human Knowledge, ...... 6,70

ART. VII. — Operation of Canso ana Effect in the Human Aliad, , . &2P

THE METHOD

OF

THE DIVINE GOVERNMENT.

METHOD OF THE DIVINE GOVERNMENT

Book First

GENERAL VIEW OF THE DIVINE GOYKRXMENT AS FITTED TO TIIKOYV LlfllT OX THE CHARACTER OF (!OI),

CHAP, I. — INTRODUCTION.

SECT. I.™ THE JUFb'EIlEM1 CLASSES 01? OBJKCTH FROM WHICH WK DKKIVJK OUU IJ)KA OB1 «OR

SUPPOSE that tlie sun, rising and setting as at prc'ont, hud been perpetually hid from the e\o by an intervening cloud or shade which concealed his body without obstructing his bearn^ thw* might still have been a universal impression that a great luminary existed as the cause of the light which daily illuminated our globe. Different persons might have fixed on different objects, as reflecting the light of heaven most impressively ; some on the fleecy or gilded clouds ; others on the lively verdure of the gmss and forests, or on the cerulean ocean, or on the rich grain of autumn glistening in the golden beams; but all would have rejoiced to conclude, that there wan a nun behind tin* \vil.

Though God is invisible to the bodily eye— though he in, a»s it were, behind a veil—yet the, idea of his existence in pressed on the mind from a variety of quartern, Were it not BO, the apprehension of, and belief in, a supernatural power or being would not be so universally entertained. The mind that refusen the light which o&mes from one region,, in obliged to receive thai which comes from another quarter of the heavens j>r earth, It may be interesting to trace to ita sources the most important conception which the mind of man can form*

A

FIRST, THAIIB ARE THE ORDER AND ADAPTATION EXHIBITED IN THE SEPAKATE MATERIAL WORKS OF GOD.

An acquaintance with the depths or the heights of science is not needful, in order to enable mankind to appreciate this argument. Every person who has observed the springing of the grass and grain and the budding of flowers, who has taken but a passing survey of his own bodily frame, or of the motions of the heavenly bodies, has had the idea impressed upon his mind of reigning order and wisdom. The harmonious colours, and the typical forms of plants and animals, everywhere meeting and delighting the eyes ; the mathematical shapes — as in the hexagonal cells of the bee-hive, and the numerical relations of parts — as in the organs of flowers, which $re ever furnishing a pleasant exercise to the intellect; all shew that the forces of nature move in numbered squadrons, with measured step, and on a predetermined plan, as if under the command of a presiding intelligence. This argument from the order of the universe was fondly dwelt on by the ancient theists, as delivering them from the two phantoms so dreaded by them — a capricious chance and an unrelenting fate. It has been left very much out of sight of late years iu works on natural theology, but must come once more into prominence, now that it is being demonstrated that every part of the skeleton of the plant and animal is constructed after a model form.*

The argument derived from the mutual adaptation of independent natural objects, whereby they co-operate to fulfil an obvious end, has been more frequently urged within the last age or two, and contains still more satisfactory proof of the existence of a personal God. Socrates, representing in this, as he did in everything else, the philosophy of profound common sense — such as shrewd, observant, unsophisticated men in all ages have delighted in — has led the way in the statement of this branch of the evidence. " Is not the providence of God manifested iu a remarkable manner, inasmuch as the eye of man, which is so delicate in its structure, hath provided for it eyelids like doors for protection, and which extend themselves whenever it is needful, and again close when sleep approaches ?" " Lfit not worthy of admiration that the ears should take in sounds <jf every sort.

This subject will be found illustrated in Book II. Chap. IV., and in " Typical Forms and Special Ends in Creation,'1 by J. M'Cosh and U. Dickie?

and yet not be too much filled with them ?" " That the foreteeth of the animal should be formed in such a manner as is evidently best fitted for the cutting of its food, as those on the side are adapted for grinding it to pieces ?"

It is pleasant to reflect that God hath so arranged his providence, and so constituted mankind, that it dues not require an aquaintance with abstruse science to enable them to rise to a knowledge of God. The boy who has marked the instincts of birds in building their nests ; the shepherd who has watched the habits of his flocks and herds, and of the beasts of prey that attack them; the peasant who has attended to the migration of the swallow, the cuckoo, or any other favourite bird, or who has noted the working of bees, their government and order 111 the hive in which *he and his family feel so deep an interest; have all seen enough to constrain them to acknowledge that there must be higher intelligence to instruct these creatures, which have manifestly nothing in themselves beyond blind and unreasoning instinct. But while scientific attainment is not; necessary in order to produce the conviction in the first- instance, it is gratifying to find that research, in every department, of nature, multiplies the evidence, and exhibits an ever-inerc;t,sing number of fresh adaptations. Every new discovery in .science yields its contribution to the proofs and illustrations of flm wisdom, the power, and goodness of God. This scientific argument was prosecuted, as far us ancient physics admitted, by Cicero in his Treatise on the Nature of the Gods; in modern times, it was followed out by Derhatn and Kay ; at a later date, Paley became its most elegant and judicious expounder; and it has kept pace with modern science in the Bridgewater Treatises, and in the more fragmentary works of Sir Charles Bell, and other writers.

There is nothing abstruse, complicated, or mysterious in the chain of reasoning which leads us to believe in a supernatural intelligence, or rather in. the single link which connect H the works of God and the worker. It is represented by Dr. Thomas Kei<l, as containing in its logical form two propositions— -the major, that designnmay be traced from, its eflecte; and the minor, tlmf. there are appearances of design in the universe. :S: It. is ono «,f

* "The argument from finnl CHIRPS," (-wy.s I>r. livid, " when mluciMj to a svllogism, has jJicso two premises. First, tlmt ilr,si#» an«l lut* lii-< -mv in tin • oni.^

Introduction

the most common of all kinds of reasoning, and is altogether suited to man's habits of observing and thinking. Every man is obliged to proceed on the argument, in the acquisition of necessary secular knowledge, and in the discharge of the ordinary business of life.

may with certainty be infeired from marks or bigus of it in the effect, This is the principle "we have been considering, and we may call it the major proposition of the argument The second, "which we call the minor proposition, is, that there are in fact the clearest marks of design and wisdom in the works of nature ; and the conclusion is, that the works of nature are the effects of a wise arid intelligent cause. One rmwt either assent to the conclusion, or deny one or other of the premises." (Essay vi. c. vi.) The French Atheistical school, headed by M. Aug. Corntc, would at times cast doubts on the second proposition, and explain away some of the supposed marks of design, dwelt upon by writers on natural theology. But in doing so, it niiy be remarked invariably, that they only succeed in referring a given adaptation to a more general cause ; and they do not seem to reflect that Wv are ready to follow them thither, and to point out the adaptation there, possibly under a double form, or one adaptation adjusted HO as to produce another. When wo point, for instance, to tho eye, as showing such thought, such care, such refinement, auch advantage taken of the properties of natural agents, ** and lilted," an Sir John Heruche.1 remarks, "to force upon us a conviction of deliberate choice and premeditated design, more strongly perhaps than any single contrivance to be found in nature or art," the Athdbt contents himself with saying, that the eye is produced by thai law of nature according to \\hioh children resemble- their parents; and he forgets that we follow him from the child to the parent, and there discover the very same adaptation; with this farther adaptation, that the parent's frame is so constructed as to be able to produce an offspring after Inn own likeness.

And all the miserable cavils of the Atheistical .school leave a host of traces of design underiicd and even untouched. As the bccond proposition cannot be denied with any appearance of plausibility, they set themselves with most vigour to attack the first, and represent all the apparent traces of design as mere, "conditions of existence." " The provision made for the stability of the Holar «yHtem," says M. Comte, "is no evidence of a final cause, Tho pretended final cause reduces iteolf, as has been seen on all analogous occasions, to this puerile observation—-there are no Btars inhabited but those that are habitable. They return, in a word, to the principle of the conditions of existence, which is the true punitive transformation of the doctrine of final causes, and of which the fertility and bearing are vastly greater." If there be any logical force in this remark, it must bo held as affirming that no adjustments, however numerous und strikingly applied to secure an end, can be lield as evidential of design. Now let UH apply this to the common illustration. We lift a watch, found lying on a bare common, and examine it, and are about to conclude, that it must have had a maker, when M, Cornte, comes to us and assures us that all this adaptation of wheel and axle, of hand and figure, is but the condition of the existence of the- watch. True, it m the condition of the, existence of the watch, lint it is a proof too of a designing mind arranging the condition. Wo certainly hold the remark to be sufficiently "puerile," and the sneer reared upon jfc to be sufficiently profane. "At this present time, for minds properly fiuuiluimcd with true astronomical philosophy, tho Jieaveiw ilis-

SECONDLY, THERE ARE THE ILELATIOXS WHICH THE PHYSICAL WORLD BEARS TO MAN, WHICH WE CALL THE PROVIDENTIAL ARRANGEMENTS OF THE DIVINE GOVERNMENT.

In observing these? the mind rises beyond mere isolated material objects and laws, and even beyond tlie relations behu'CTi them, to contemplate the grand results in the dealings of God towards his creatures. It is to this latter class of facts thai the majority of mankind look, rather than to the oilier. An extended observation of the nice adjustments in material objects requires a kind of microscopic eye and a habit of fixed attention, such as are not possessed by the great body of mankind; °uho look not so much to the.ye as to prominent cjvcnfs oo^ni/Jibh* by the senses without any minute inspection, and which indeed force themselves upon the attention;— -the providential o;uo oi God, arid the restraints of his government, being not so much isolated adaptations, as the grand results in their bearings upon mankind to which these adaptations lead. The common mind. unaccustomed to dissection, can pursue the scientific argument, and the observation on which it proceeds, but a \eiy little way; but this other it can prosecute, to a great length. Inquire into the ground of the belief in the existence of Uod, enieitained in the working man or man of business, and you will probably fh.d It, not an ingenious inspection of bin own frame or of any material object, but an observation of the care which Uod lakes of him, and of the judgments with which from time lo time ho visits the world. It is this more obvious observation which falls in most readily with his habitual train of thought and feeling, and which comes home most powerfully to bin heart and experience.

The argument under this second head is not different in its logical nature from the former ; but the class of objeeis on which it is founded is different. It is, an we apprehend, the class of

play no other glory than that of HipparehuM, of Kepler, of New tun, und of all "Who have helped to establish those lawn." No pen-tons "were moiv willing to admit, than the parties hero named, that the, lawn which they discovered must, liavu exited before they could dincover them,-— that tho glory belongs to Him who establi^n-d these, lawn, amPVo fJicm but the, reflated glory oi' having fir.Hf, interpreted them to mankind. Onco admit, as wo think tho rationul mind cannot but admit, that adjustments tcfivards a given end, if Hufliciontly numerouM and Mtnking, may ln« held n,s proving the exi«tenco of a deHiguing mind, and llio. numl)er nnd nnttin* ol such adjustn*ents in the universe "will at once force upon UH tlic ronclu.sion, that thin world is under a proudiug intelligeBce.— (Sw» I'OH, Phil vol. il pp, Jih, JJ1> )

phenomena now referred to, which raises the mind to the idea oi a God above nature and riding over it. " As the consideration of nature/' says a sagacious thinker, " shows an inherent intelligence, which may also he conceived as coherent with nature, so does history, on a hundred occasions, show an intelligence which is distinct from nature, which conducts and determines those things which may seem to us accidental ; and it is not true that the study of history weakens the belief in a divine providence. History is of all kinds of knowledge the one which tends most decidedly to that belief/'* There is ground for the remark here made, both as to the effect usually produced by the contemplation oi" nature, and the impression left by the intelligent contemplation of history. He who confines Ms attention to the mere structure arid laws of physical nature, is apt to speak and think of God as merely a kind of intelligent principle inherent in, and coherent with, nature. It is when we contemplate the dealings of God towards the human race, whether in the events of past history, (to which Niebuhr more particularly refers,) or in those which fall under our observation and experience, that we rise to the idea of a God distinct from nature and above nature, controlling and governing it, "God," says Leibnitz, " has the qualities of a good governor, as well as of a great architect."")" The physical inquirer discovers the qualities that indicate the latter of these, arid speaks of God as a great architect, as an ingenious, mechanician, or an unrivalled artist. It is from a survey of the events of providence, being the combination and results of those laws which the man of science investigates severally, that we rise to enlarged views of the Governor of the universe.

THIRDLY, THKKE is THE HUMAN SOUL, WITH ITS CONSCIOUSNESS,

ITS ISTTKLLICJKJS'OK, AND ITS BENIGN FEELINGS.

A reference is made to these at present, not as the agents by winch the process of proof is conducted, but as the objects contemplated, and on which the proof rests. The human reason, with its intuitive or logical laws, must be the instrument employed in every branch of the argument, and whatever be the data on which it proceeds ; but iu the case now before us, reason finds its data in tho mind itself.

1 Kkbuhr's Left in on, vul.L p 140. j Essays on the CooduesH of Gud, P.iSL

It is never to be forgotten, that, apart from a reflex contem plation of the human mind, It is impossible to rise to the conception of a living and intelligent God. It is in the soul, small though it be when compared with the object reflected, that we are to discover most distinctly represented the image of a spiritual God. Without taking human consciousness and intelligence and feeling into view, God could be conceived of as a mere principle of mechanism or order in nature, as a power of fate, or a law of development in or above nature, (us with Schilling,) rather than a real and living agent. It is the possession of consciousness and intelligent purpose by man that suggests the idea of a conscious and a personal God. From what we have ourselves experienced, we know that intelligence is needful, in order to produce such effects as exist in nature around us ; and thence we rise in our conceptions to a living soul presiding over the universe and regulating it, not according to a mere law of mechanism or development, but by the wisdom of spiritual intelligence and love.

The very existence of the human soul UH u created object, which it evidently is, implies an intelligent soul as its creator, and that a soul of vast power mid great intelligence. If the creation of the beautiful lurnis of matter argucH an extraordinary power and skill, surely the creation of spiritual intelligent being is fitted to impress us still more with the knowledge and wisdom of the Creator.