refers us in the other places for the application of his method to those nobler subjects, those more chosen subjects; and that is just the part of his science which appears to be wanting. How happens it? Did he get so occupied with the question of _heat_ and _cold_, _light_ and vegetation, and _the like_, that after all he forgot this part with its nobler applications? How could that be, when he tells us expressly, that they are the more chosen subjects of his inquiry. This part which he speaks of here, is the missing part of his philosophy, unquestionably. These are the books of it which have been missing hitherto; but in that Providential order of events to which he refers himself, the time has come for them to be inquired for; and this inquiry is itself a part of that movement, in which the smallest beginnings lead assuredly to some result. For, 'let us begin from God,' he says, 'and show that our pursuit, from its exceeding goodness, clearly proceeds from Him, the Author of GOOD, and not of misery; the Father of LIGHT, and not of darkness.' Of course, it was impossible to get out any scientific doctrine of the human society, without coming at once in collision with that doctrine of the divinity of arbitrary power which the monarchs of England were then openly sustaining. Who needs to be told, that he who would handle that argument scientifically, then, without military weapons, as this inquirer _would_, must indeed 'pray in aid of _similes_.' And yet a very searching and critical inquiry into the claims of that institution, which the new philosophy found in possession of the human welfare, and asserting a divine right to it as a thing of private property and legitimate family inheritance,--such a criticism was, in fact, inevitably involved in that inquiry into the principles of a _human_ subjection which appeared to this philosopher to belong properly to the more chosen subjects of a scientific investigation.