little interest for him. His portion in them will be greatly reduced. (2) The two doctrines of the divine existence and of man's immortality are associated in the most intimate way. We shall not be able to establish the second without the first and yet the first in its proof has great occasion for the second. They only enter the mind together. If man is not immortal, the moral problem of the world becomes so insoluble as to bring darkness to the attributes of God, and doubt to his very being. If the two are not strict correlatives, they practically hold this relation. (3) The government of God especially can not be wisely discussed without first settling this question of immortality. Without immortality God's moral government is of a very fragmentary character. (4) The form of the proof and its spirit are identical in the two doctrines. (5) Religion always assumes them both, and puts them on the same basis as first principles. We, therefore, add the topic of immortality to the four topics embraced in Natural Theology. The discussion in order to be either clear or complete must crave this freedom.

§ 2. The methods of proof involved in Natural Theology are of a very comprehensive, subtile and somewhat unusual character. They will, therefore, have very different force for different minds. These proofs are not the product of a plain deductive process, nor yet of a simple, inductive one. They are not altogether analogous to those of logic or mathematics or science. Much effort has been expended to hit on a single, sufficient deductive proof,