g, perfections, and providence of God. That argument, in so far
as it depends on the mutual adaptations between natural objects and the
nice adjustments of natural laws, might be seriously impaired by
supposing that there is really only one cause in Nature; whereas the
ascription of certain properties and powers to created beings, whether
mental or material, can have no effect in diminishing its force, since
the evidence depends not so much on the phenomena of _physical_, as on
those of _moral_ causation.

On the whole, we conclude that the existence of "natural laws" and the
operation of "second causes" are recognized alike by the sacred writers
and by sound philosophy; and that neither the one nor the other ought to
be regarded as adverse to any doctrine which, as Christian Theists, we
are concerned to defend.

SECTION II.

THE CONSTITUTION OF MAN CONSIDERED IN ITS RELATION TO THE GOVERNMENT OF
GOD.

"The Constitution of Man considered in Relation to External
Objects,"[194]--such is the title of a popular, and, in some respects,
instructive work, which has obtained, partly through the aid of an
endowment, extensive circulation among the reading class of artisans and
tradesmen. Written in a lucid style, and illustrated by numerous facts
in Natural History and Philosophy, it is skilfully adapted to the
capacities and tastes of common readers, and it is not wonderful that it
should have exerted considerable influence on the public mind. The
character of that influence, and its tendency to induce a religious or
irreligious frame of spirit, has been made a matter of controversial
discussion. On the one hand, Mr. Combe tells us that "'The Constitution
of Man' not only admits the existence of God, but is throughout devoted
to the object of expounding and proving that He exercises a real,
practical, and intelligible government of this world, rewarding virtue
with physical and moral well-being, and punishing vice with want and
suffering." On the other hand, it is manifest, beyond the possibility of
doubt or denial, that if his professed Theism has subjected him to the
charge of being an inconsequent thinker in some of the organs of avowed
Atheism,[195] his favorite arguments in support of "government by
natural law" have been applied by himself, and eagerly welcomed by
others, as conclusive objections to the doctrine of a special Providence
and the efficacy of Prayer.

We do not object to the limitation of his inquiry