Staunton spectator. [volume] (Staunton, Va.) 1849-1896, 1869-08-24

able Interpretation, though such Interpretation
should be contrary to our expectation and be-
yond our comprehension. In this case how
ever, it will be observed that it is simply reason
versus reason, and that side must prevail in
which the evidence is most cumulative. AS all
truth is consistent such dilemma originates
III man S tahblity and is to be anticipated.
But this is somewhat digressive. The line
OF argument to be adopted in the subject un-
der discussion, must be based upon the idea
that there IS an overruling Providence which
provides tor the spiritual as we'll as physical
wants OF man. Perhaps amongst rejecting
1 minds this proposition needs only to be enun-
cated to gain full assent, but we opine that
there are few who, by refecting upon the sub
ject, will not have their minds more fully con-
yinced Of its truth. In fact, when we look a.
round Us in the world, in the proper frame Of
mind. when, as it were, we are possessed Of
clear vision undmmed by human passions, and
| the corroding cares Of human ambition; when
/ We make general survey Of the beauty and
| harmony Of nature in itself, and its adaptation
| to man In his multiplied wants, we find that
/ light flows in from all quarters to illuminate the
grand truth, that he is surrounded by world
system which conforms in marvellous manner
| to his capacities and manifold necessities. We
| must either place man above nature or below it
IN the design OF Providence, for the ntellec
!
coordinate with the physical. At the same
time we presume no sound philosophy in view
OF the recognized superiority Of the former.
would subordinate 1t to the latter. Indepen-
IDENTITY OF this, II we are allowed to infer the
design OF our system OF nature from the con-
ditions fulfilled; if we are allowed to rise from
| observed effects to the orig ginal cause, whether
nature was cOnformed to man or man to ma
ture, or however the adaptation arises, it must
| bo ,I,lf |, .
external world there are SO many more of these
| harmonious adaptations pointing towards him,
than toward any other existing thing, he is
thereby thrown into prominence indicating
! his rank in the creation.
| At this point we may be allowed to ask why
| this is SO upon any other supposltlon than that
| he is its centre, and Furthermore on the basis
| OF the positive philosophy that nothing can
exist which does not fulfill the necessary condi-
tions Of existence, by which adaptation is made
an antecedent condition to the continued e1is-
tence OF all things, why is it that in this chance
| scheme man stands In so many more harmo-
| nious relations, not only OF his own devising,
bat in the original constitution Of nature, than
any other existing thing. Every rejecting man
must acknowledge that the physical and intel
| lectual wants OF our race are met in IN almost
infinite variety Of ways; in fact not only our
real necessities, but every genuine earthly
pleasure, is within the compass Of our properly
directed energies. When you give the tree
sunshine, moisture, and air you have perhaps
supplied all its wants from the laboratory Of
nature but man how infinitely varied are his
wants in the multiplied adaptations Of things
to his use; in his physical, intellectual, and
moral nature he IS mlcrocQsm within himself,
and his trlune powers have almost Infinite COM
blnations with external nature. Why this al
most Infinite reference 20 mans wants, physi-
cal and intellectua in co-existent things, if it
were not designed by All overrallng power that
/ he should recognize and feel his responsibility
as the centre and final cause Of all these adap-
tations? X is no objection to this idea that
whilst all necessary things are provided for his
intellectual and physical welfare and partly for
his moral development, the means also Of sat
lsfying his evil propansites are within his reach.
/ Perhaps q sufficient and satisfactory answer to
this may be involved in the fact that to leave
cut in the construction Of moral System for
the world the possibility OF evil doing would
destroy the free responsible agency Of laan, and
thereby undermine the very existence Of such
a moral spstem, But though there EXISTS this
possibility Of pursuing evil instead Of the good
the undoubted fact that the SYSTEMS Of the
world in which we are placed, tend, by their
general laws, even IN the present time, to pun
ish vice and promote virtue, is sufficient
ground Of inference that the constitution Of
things was framed for the good o! man, and
not in any manner for his detriment, When
the nebriate finds his system is being destroyed
because Of the violation ot its physiological
laws, and that he stands IN opposition to the
moral welfare Of his race, aud his own present
interests it is bnt an impressive lesson, and be
noyoont warning, teaching him, through na-
ture, the will Of an overrulDg power, involved
in the fact that the dire effects Of an evil course
! Of life are manifest indications Of the course
man ought to pursue, and the further general
fact that all things are designed for his real
good and true interests, when he obeys the be
hests of an intelligent faith in natures teach
ing It is incumbent on the man, who seeks
God and his duty through nature, to be thus
circumspect in his life and ohedlent to Its teach
ings
When, therefore, everything points to man as
the very centre OF two systems adapted TO his
welfare in each Of which an Infinite variety OF
references are palpably pointing toward him as
lis centre. and when every one Of his proper
necessities in relation to this world is within his
reach. is it not fair conclusion that, II there
be any aspirations OF his spiritual nature, the
sn!Jinest part OF his constitution, which never
have been and never can be satisfied by the
most intelligent study Of nature, he is justified
il; looking for some provision for these spiritual
necessities also.
Now. whilst it is not really necessary ior the
mere existence Of the race that any OF these
should be satisfied, it is nevertheless perfectly
obvious, and we'll attested also by the history Of
the race that there are certain prominent Ideas
and aspirations as TO the future dcS;lny and
present duty Of man, which implicitly demand
satisfaction as condition precedent to his hap
p!ness in his present sphere Of existence, and
since his happiness appears to be an end IL
view in the adaptation Of things to his ordinary
use, il would be in contravention OF the teach
;ngs of nature, TO suppose tha1 the noblest,
most extraordinary and lifelong spiri Jsa de
mands Of his nature should not he also proyi-
dea for. But it is palpably apparent, both from
the history Of the progress ot The human mind,
and from the nature Of the demand itself, that
nature never has, aud never can give a salts
factory response to the great questions OF hu-
man duty and destiny, even Under the seVerest
scrutiny CT the highest order Of intellect All
differences, Or the great majority of them, de
riyable from nature, as 10 the present molal
duty and future destiny OF man must be based
upon an analogical reasoning, which IN Its ma
t,,re Is both difficult and less satisfactory and
conclusive than where we have recourse d.
rectIy to the Immediate facts bearing upon cur
inquiries or to human Testimony. 1t follows,
therefore, tha. anything which might be termed
natural religion would at best be only a phllos-
ophy attainabe by the most cultivated minds,
ana even then having in the nature OF the case
very unreliable basis; fax more unreliable
than the study of nature for the Development
| 4 "a iI,ia 4vOp, tho