on this supposition will only tend to strengthen the influence of any errors it may really * The Constitution of Man considered in Relation to External Objects. By GEORGE COMBE Edinburgh, 1851.

VOL. XXVII. NO. III

that one charge, and one plea in defence, must be both dismissed. It is certainly untrue, that this work contains any direct or wilful attack on the Christain Faith, which is always spoken of in general terms at least

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THE work which we have placed at the head of this Article has by name, at least, been long familiar to the public. We say by name, not because its actual circulation has been small, but because we believe that the number of those who have read it, is at least small when compared with the number of those who have as decided an opinion of its character as if they had. It is often referred to as belonging to a set of works usually to be found on the shelves of the chartist and the infidel; and under this general impression it is avoided by a large class of readers. This is hardly a safe state of matters in connexion with such a book. It has passed through seven or eight editions, and boasts of a circulation of some 90,000. If, therefore, it be true, as a matter of fact, that it is often associated with very doubtful company, the characteristics which make it acceptable there must be an important subject of inquiry. Is it from any direct attacks on revealed religion? If not, censures founded on this supposition will only tend to strengthen the influence of any errors it may really

*The Constitution of Man considered in Relation to External Objects. By GEORGE COMBE Edinburgh, 1851.

VOL XXVII. NO. III.

contain. Short of this, however, it may be from an indirect connexion between the principles it involves, and the opinions of the class referred to-a connexion possibly real, though not seen by the author-possibly erroneous, and such as would be repudiated by him. In this case reasoning and discussion cannot be too much directed to sift its views, and point out their real tendency. Again, it may be simply from the absence of any reference to the doctrines of religion, that the " Constitution of Man" is said to be so much read by those to whom that absence is agreeable. In this case, the author may plead, as he actually does, that the nature of his subject justifies the omission, and that the vague idea of its hostility to the cause of religion has no other foundation, than that nervous jealousy which has beset every new branch of the natural sciences, before its bearing and results were thoroughly understood.

Now, in dealing with this book, we hold that one charge, and one plea in defence, must be both dismissed. It is certainly untrue, that this work contains any direct or wilful attack on the Christain Faith, which is always spoken of in general terms at least

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it suggests. Let us rather look to that connexion as the highest source of interest in the physical sciences, and as promising through their endless analogies, and suggestive types, new and inexhaustible proots of harmony between the word and works of God.

But when Mr. Combe deprecates criticism as to the religious bearing of his work, on the general plea that he confines himself to the domain of natural science, or to quote his own words, "exclusively to man as he exists in the present world"-we can only accept it with great reserve. We admit, indeed, the necessity of meeting the man of science on scientific ground; and the danger of committing the authority of the Bible to any conclusions, which researches in the physical world may be competent to overthrow. But it is one thing to admit the independence of the physical observer, and another to admit the total irrelevance of his subject or his reasonings, as regards the things which belong to faith. The truth is, that there is no branch of human inquiry, however purely physical, which is more than the word branch implies; none which is not connected through endless ramifications with every other-and, especially, with that which is the root and centre of them all. If He, who formed the mind, be one with Him who is the orderer of all things about which that mind is occupied, there can be no end to the points of contact between our conceptions of them, of Him, and of our selves. Whilst, therefore, it is folly to attempt to stop, by a religious interdict, the progress of the man of science in his own walk, it is both right and wise to follow his steps with a jealous and watchful care. Jealous-did we say ?-yes, but a jealousy not of the subject, only of the inquirer. The very ground on which that jealousy is felt as regards the one, ought to be ground of sure hope in reference to the other. If the natural sciences, in certain stages of their progress, are apt to raise objections in the minds of some to the truth of revealed religion, let us never be tempted to escape from the difficulty, by denying that deep connex

Certainly, if there is one subject of inquiry, which less than others, can be viewed as separate from the domain of religious faith, it is that to which this work of Mr. Combe refers. The CONSTITUTION OF MAN-was there ever so large a title-not a physical description of this or that organ of man's body, or this or that function of his frame, but a treatise on the constitution of Man, with all his powers of body or of mind? It is true, that Mr. Combe adds, "considered in relation to external objects"-words which in themselves may mean anything or nothing, but the intended import of which is probably better conveyed in the form before quoted"man as he exists in the present world." But so little does Mr. Combe find it possible to restrict the range of his speculations, that we find him defining limits to the efficacy of prayer; and stating his own inference, as to the invariable manner of operation of the Divine Spirit. But, indeed, illustration is needless on such a point. The belief that man, "as he exists in this world," is to have a personal identity with himself, as he is to exist in the world to come, is essential to the idea of a future state: and it is clearly very possible that doctrine taught as to his "constitution" here, may and must, more or less, affect our notions of his prospects hereafter.

Consenting, therefore, to follow Mr. Combe on his own ground of inquiry, whether physical or metaphysical-but refusing to put off the watchfulness which arises from a knowledge that the path on which he treads leads us directly into the mysteries of the Spirit, and the deep things which belong to God-we proceed to walk with him for a while into this land of things very real, but very darkly seen and we apprehend, that in judging of the safety of our guide, there are two questions mainly which we should endeavor to determine: first, Are those things which he does see, seen rightly, and in their due proportion? secondly, Are there other things which he has overlooked altogether-in themselves, or in their bearing on the rest?

As to the general drift and purport of this book, let us hear the author. His account