In the following work, the first edition of which was published in 1828, before the Earl of Bridgewater's death, I have endeavored to avoid this inconsistency. Having been convinced, after minute and long continued observation, that Phrenology is the true philosophy of mind, I have assumed it as the basis of my reasoning. In this inquiry it is indispensably necessary to found on some system of mental philosophy in order to obtain one of the elements of the comparison; but the reader, if he chooses, may regard the Phrenological views as hypothetical in the meantime, and judge of them by the result. Or he may attempt to substitute in their place any better system with which he is acquainted, and try how far it will successfully conduct him.

In the next place, in instituting the comparison in question, I have brought into view, and endeavored to substantiate and apply a doctrine which, so far as I have yet been able to discover, is the key to the true theory of the divine government of the world, but which has not hitherto been duly appreciated,-namely, the independent existence and operation of the natural laws of creation. The natural laws may be divided into three great classes, -Physical, Organic, and Moral; and the peculiarity of the new doctrine is, that these operate independently of each other; that each requires obedience to itself; that each, in its own specific way, rewards obedience and punishes disobedience; and that human beings are happy in proportion to the extent in which they place themselves in accordance with all of these divine institutions. For example, the most pious and benevolent missionaries sailing to civilize and christianize the heathen, if they embark in an unsound ship, may be drowned by disobeying a physical law, without their destruction being averted by their morality. On the other hand, if the greatest monsters of iniquity were embarked in a stanch and strong ship, and managed it well, they might, and, on the general principles of the government of the world, they would escape drown

ing in circumstances exactly similar to those which would send the missionaries to the bottom. There appears something inscrutable in these results if only the moral qualities of the men be contemplated; but if the principle be adopted that ships float in virtue of a purely physical law,—that the physical and moral laws operate independently, each in its own sphere, the consequences appear in a totally different light.

Again, the organic laws operate independently; and hence, one individual who has inherited a fine bodily constitution from his parents, and observes the rules of temperance and exercise, will enjoy robust health, although he may cheat, lie, blaspheme, and destroy his fellow men; while another, if he have inherited a feeble constitution, and disregards the rules of temperance and exercise, will suffer pain and sickness although he may be a paragon of every Christian virtue. These results are frequently observed to occur in the world, and, on every such occasion, the darkness and inscrutable perplexity of the ways of Providence are generally moralized upon; or a future life is called in as the scene in which these crooked paths are to be rendered straight. But if our views be correct, the divine wisdom and goodness are abundantly conspicuous in these events; for we perceive that, by this distinct operation of the organic and moral laws, order is preserved in creation, and the means of discipline and improvemen. are afforded to all the human faculties.

The moral and intellectual laws also operate independently. The man who cultivates his intellect, and practically obeys the precepts of Christianity, will enjoy within himself a fountain of moral and intellectual happiness, which is the appropriate reward of that obedience. By these means he will be rendered more capable of studying, comprehending, and obeying, the physical and organic laws, of placing himself in harmony with the whole order of creation, and of attaining the highest degree of perfection, and reaping the highest degree of happiness of which

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.

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