ties purely corporeal in their origin and mode of exercise; and yet, in the midst of these corporeal instincts and faculties, we find another power introduced of a different nature, capable of diverting them from their natural course, and exercising an almost illimitable sway over them; like the musical instruments which by their regular machinery can produce a set number of tunes, but yet have keys annexed, by which a skillful player can produce harmony at his will: and this complex nature of man is the work of a Being who, having all power and all knowledge, must do what is best for the proposed end.

If we look through creation in every instance where we have an opportunity of watching the operations of nature, as writers on such subjects are wont to say, or as I should say, of the Framer of nature, we find no substance formed with particular properties for an especial occasion, which properties never come into use afterwards. Every chemist knows that each substance has its peculiar qualities and laws which avail equally be it free or in combination, be it part of an organized or an unorganized body; and that amid all the mutations which are continually going on, nothing is wasted, nothing so far changed in nature that it cannot be resolved again into its component parts, which by the same unchanging laws form fresh combinations, each nevertheless still retaining the fundamental character impressed upon it. We see too that all organized things,-I am not speaking now of man, -have exactly those qualities, organs, and impulses given them, which conduce to the end of their being; which end they scarcely ever fail to accomplish: the plant, the insect, the animal have their different modes of life and production; but they live and produce; no property inherent in them interferes to prevent this. We further see that when we have established

any great law of creation by reasonable induction, we can explain hitherto puzzling phenomena by a reference to these laws.

Upon these last grounds, then, I assume that man's instincts and faculties are given him for purposes of permanent utility extending beyond this life: because it is evident that he has a property inherent in him, which interferes with, and very frequently wholly prevents, the full development of his animal nature; and therefore that animal nature, and the period of its duration, is not all of man. And if any one objects that man is in a fallen state, and therefore that these instincts and faculties are corrupt, and that we are not to look for good but for evil from them, I reply, that those who make this objection doubtless will allow that when man came from the hands of his Maker, his nature, as well as all the rest of the new world, was "very good." Now we have already seen that these instincts and faculties are corporeal; provided for by a very simple and complete mechanism, but still by mechanism, as much as the bending of the joints or the growth of the body; then these instincts and faculties were in man originally such as they now are, excepting in instances where they are impaired by disease, and are no more corrupt than his bones or his muscles; and it is only when the individual power interferes to give intensity and duration to these animal functions, that they run into excess, and thus become an evil, from the due balance · between them being overthrown. It is no small. happiness to the world that those kindly feelings. which bind man to man, are all found among the instinctive emotions, which being consequent on the very frame of man, and altogether involuntary in the first instance, are therefore in no danger of being ever wholly stifled; while the sterner part of his nature

which we have called the faculties, result from cerebral combinations produced by a voluntary act, and therefore subsequent to the first impulse of sensation.

Let us now see how the individual is likely to be affected by this corporeal mechanism. He enters the world inexperienced and full of wonder at the scenes around him, and the first sensation that is awakened after that of mere appetite, is, love to the parent who cherishes him; the next, grief at the sight of an angry or a sad countenance. It is only gradually that the brain acquires power for its higher exercises, and long ere this has taken place, the feelings have taught the individual better than the most luminous argument could have done, that it is good to love those who are kind to us, and to avoid exciting their anger or their grief; and this is become so habitual, that a deviation from the usual course of feeling is painful in the first instance. Here then, the very first of instinctive emotions, provide a neverfailing source of happy intercourse; and there is so much pleasure in yielding to them, that nothing further is requisite than a curbing power. The individual readily abandons himself to the gentle influence; but he may follow it too far. A parent or a companion may ask a wrong compliance: it is then that the intelligent will may call in the aid of the faculties to combine arguments, and weigh consequences; and, sitting like a sovereign at his council board, finally resolve, that the petitioning feeling ought not to be attended to. How soon the brain shall be capable of thus giving counsel, depends on the wholesome exercise it has had; for where no stores of knowledge have been laid up, arguments cannot be found; and where the habit has not been acquired by daily use, combinations of ideas are formed with difficulty. It would seem that mere

sensation had found itself the straightest road, and that the more complex convolutions in which, according to some, memory and the higher reasoning faculties are exercised, were so unaccustomed to be called into use, that the parts were grown stiff and inactive; nay, as we see that size and strength of limb is only gained by exercise, it is not impossible that a brain never called into use, may not even have its full proportions; and thus, from neglect in childhood, a physical incapacity may be engendered. Suppose this the case, and that either from want of exercise or of power, the faculties in their higher uses are not duly developed, it follows that the individual will, having no guide but the emotions, will follow them blindly, they themselves being but a blind impulse; and when "the blind lead the blind, both fall into the ditch." But this is no corruption of nature, all these functions are useful and good in themselves, it is merely a neglect of one part which throws the rest off their balance.

Let us now suppose that the faculties having been cultivated to the utmost, the will has listened to them almost exclusively: a harsh character will be engendered; for no human being is perfect, and if we bestow our regard only in the ratio of specific merit, we shall seldom find enough excellence meet our notice to justify any large share of it. It is then that a yet more powerful instinct steps in: love between the sexes teaches at once the generous self-devotion which the combinations of rational argument might have been long in inculcating, and perhaps have attempted ineffectually; and all the gentler social relations arise out of it to sweeten life, and give a yet higher scope to our wishes; for who that truly loves will be satisfied that the union shall be broken at the gates of the grave, which has been so sweet

an one through life? And how often do we see that he who cared not if his loose companions looked upon his vices, has shrunk from, and perhaps quitted them, when he thought of the innocent child whom he could not bear to contaminate! And thus we see two kinds of animal functions mutually balancing each other, uniting to school the individual will to all that is amiable and exalted. The instinctive emotions softening the sternness of the faculties, the faculties curbing the animal force of the emotions, and the will, impelled by the solicitations of the one, and guided by the information and caution of the other, acquiring by degrees those habits of judging and feeling rightly, which qualify man for the spiritual felicity of his Creator. He has learned the enjoyment of benevolence and the excellence of knowledge, and his heaven is already begun on this side the tomb; and thus, though these emotions and these faculties may cease with the bodily mechanism which causes them, they have stamped their impress on the individual. Like metal poured from the furnace into a mould, which retains for ever the form so acquired, though the mould be but of earth; the will has acquired the character it will carry with it into eternity, though the mould in which it was cast be returned to its dust.

Can the Christian who holds philosophy to be "foolishness," deny that these warm though instinctive emotions, these aspiring faculties, are in exact conformity with the rule he acknowledges? The God who made man was not so limited in power or knowledge, or so wanting in benevolence, as to have given him properties unfitted for the fulfilment of his high destiny. The Saviour himself has pronounced that a man shall leave all else to "cleave to his wife." He has given as the badge of his