REMARKS ON MR, COMBE's " CONSTITUTION OF MAN." 207 



spiritual interests belong to the sphere of revelation ; and, as for- 

 merly stated, obedience to the natural laws is not sufficient solely 

 for salvation in a future state. Revelation prescribes two pre-re- 

 quisites for salvation, and these are, faith, and the performance of 

 certain practical duties. Such duties, however, do not entitle the 

 performer to salvation ; they are the native result of a lively faith, 

 and the necessary evidences of its sincerity. The natural laws 

 form no guide as to faith ; but the dictates of these laws, and the 

 precepts of revelation coincide harmoniously in all matters relating 

 to the practical duties of man's temporal concerns. Mere know- 

 ledge of the natural laws is not all-sufficient, but it is a primary 

 and indispensable requisite for their regular observance ; this may 

 be greatly promoted by methodical training and the aid of every in- 

 ducement by which the human feelings can be affected : but reli- 

 gion, the Christian religion, furnishes the purest, tiie best, the 

 highest motives to this obedience. 



Founding his reasons on the principle of a subjection of all the 

 other mental faculties to the intellect and higher moral sentiments, 

 Mr. Combe satisfactorily proves the constitution of man to be 

 formable to the constitution of the external world. He consi- 

 ders man as an animal, moral, and intellectual being : next, he 

 exhibits a systematic view of the human mind and its elements ; 

 then, he compares the mental faculties with each other ; defines 

 their uses and abuses ; makes it evident that even the mere animal 

 propensities are designed for good, when they act harmoniously with, 

 and are guided by, the moral sentiments and intellect, on the habitual 

 exercise of which he regards the true happiness of individuals and 

 societies as being essentially dependent. The mental powers are 

 arranged by Mr. Combe into two grand divisions or orders. Under 

 the first J he classes the propensities which are common to man with 

 the lower animals, and the sentiments, some of which are common 

 to man and the lower animals, while others are peculiar to man. 

 His second order comprises the intellectual faculties, which he distri- 

 butes into three distinct kinds — the sentient, perceptive, and reflective. 

 Altogether, his system, with the facts and inductions on which it is 

 founded, unfolds a multitude of principles and practical precepts, 

 adapted in a remarkable manner to purify and extend the happiness 

 of mankind. According to his views, all enjoyment arises from 

 activity of the different parts of the human constitution ; and he 

 represents the arrangements of creation as being such as to invite 

 and encourage the exercise of our .bodily and mental jpowers. With 

 conclusive reasons, he supports the positions, that intuitive know- 



