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be scene he has surveyed, and can form an accurate judgment of the nature, the tendency, and bearings of the laws, institutions, and political economy which have been the subject of his investigations. So that the accounts given by these two visiters, of the same country, behoved to be materially different. The sectarian bigot is one who has taken a partial and limited view of one or two departments of the field of revelation, who fixes his attention on a few of its minute objects, and who overlooks the sublimity and the grand bearings of its more magnificent scenery. The man of knowledge explores it throughout its length and breadth, fixes his eye upon its distinguishing features, and brings all the information he has acquired from other quarters, to assist his conceptions of the nature, the bearings, and relations of the multifarious objects presented to his view. The luminous views he has taken of the leading objects and design of revelation, and the expansive conceptions he has acquired of the perfections of Him by whom it was imparted,-will never suffer him to believe, that it is agreeable to the will of God that a Christian society should be rent asunder in the spirit of animosity, because one party maintains, for example, that dipping is the true mode of performing baptism, and the other, that it should be administered by sprinkling, while they both recognise it as a divine ordinance, and symbolical of spiritual blessings,-or that such conduct can have a tendency to promote the glory of God, and the best interests of men. He can never believe that that incomprehensible Being who inhabiteth eternity, who superintends the affairs of ten thousand worlds, and who hath exhibited in his word the way to eternal life in the clearest light-should attach so great a degree of importance to such questions, that either the one party or the other should be considered as exclusive supporters of divine truth, while they infringe the law of Christian love, and forbear" to keep the unity of the spirit in the bond of peace." For, in reference to the example now stated, a few drops of water are equally a symbol or emblem as the mass of liquid in a mighty river;-and to consider the Almighty as beholding with approbation such speculations, and their consequent effects, would be little short of affixing a libel on his moral character. The man of knowledge is disposed to view in the same light, almost all the minute questions and circumstantial opinions, which have been the cause of separating the church of Christ into its numerous compartments. If we attend to facts, we shall find, that, in ninety-nine cases out of a hundred, the man who is a violent party-partisan, is one whose ideas run in one narrow track, and who has taken a very « limited and partial survey of the great objects of religion. He is generally unacquainted with the range of history, the facts of science, the philosophy of nature, and the physical and moral state of distant nations. His mind never ranges over

the globe, nor contemplates the remote wonders of the Creator's empire. His reading is chiefly confined to the volumes and pamphlets published by the partisans of his own sect; he can run over the scriptures and arguments which support his opinions, like a racer in his course, but, if you break in upon his train of thought, and require him to prove his positions, as he goes along, he is at a stand, and knows not how to proceed. While he magnifies, with a microscopic eye, the importance of his own peculiar views, he almost overlooks the grand and distinguishing truths of the Bible, in which all true Christians are agreed. On the other hand, there is scarcely one instance out of a hundred, of men whose minds are thoroughly imbued with the truths of science and revelation, being the violent abettors of sectarian opinions, or indulging in party animosities; for, knowledge and liberality of sentiments almost uniformly go hand in hand. While we ought to recognise and appreciate every portion of divine truth, in so far as we perceive its evidence,-it is, nevertheless, the dictate of an enlightened understanding, that those truths which are of the first importance, demand our first and chief attention. Every controversy, agitated among Christians on subjects of inferior importance, has a direct tendency to withdraw the attention from the great objects which distinguish the revelations of the Bible; and there cannot be a more absurd or fatal delusion, than to acquire correct notions on matters comparatively unimportant, while we throw into the shade, or but faintly apprehend, those truths which are essential to religion, and of everlasting moment. Every enlightened Christian perceives the truth and importance of this position; and were it to be universally acted upon, sectarian divisions and contentions would soon cease to exist; for they have almost uniformly taken place in consequence of attaching too great a degree of importance to matters of inferior moment.

Were the minds of the members of the Christian church, therefore, thoroughly enlightened, and imbued with the moral principles of the religion of Jesus, we should soon behold, among all denominations, a tendency to union, on the broad basis of recognising the grand essential truths of Christianity, which formed the principal subjects of discussion in the sermons of our Saviour and his apostles-and a spirit of forbearance manifested in regard to all opinions on matters of inferior importance. Were this period arrivedand, from the signs of our times, its approach cannot be very distant-it would be attended with a train of the most glorious and auspicious effects. A merging of party differences, and a consequent union of enlightenea Christians, would dissipate that spirit of trifling in religion by which so much time has been absorbed in discussing sectarian opinions, to the neglect of the great objects of the Christian faith; for when

trivial controversies are quashed, the time and attention they absorbed would be devoted to more sublime and important investigations. It would have a powerful influence on the propagation of Christianity throughout the heathen world; for the whole Christian world would then become one grand Missionary Society, whose operations would be conducted with more efficiency and skill, whose funds would be much more ample, and whose Missionaries would be better educated than they now are-and those sectarian differences of opinion, which now produce so many unhappy dissensions, for ever prevented from disturbing the harmony of converts in distant lands. It would cherish the principle of Christian love, detach it from every unholy jealousy, and render it more ardent and expansive in its philanthropic operations. It would produce a powerful and beneficial influence upon the men of the world, and even upon infidels themselves; it would snatch from them one of their most powerful arguments against the religion of the Bible, and would allure them to the investigation of its evidences, by the exhibition it gave of its harmonious and happy effects. It would have an influence on the minds of the Roman Catholics, in leading them to an unbiassed inquiry into the grounds on which the Protestant church is established. At present, when called upon to examine the doctrines of Protestantism, they retort upon us-"You are divided into a hundred different sectaries, and are at variance among yourselves; show us which of these sects is in possession of the truth, and we will then examine your pretensions, and perhaps come over to your standard." It would have an influence on the Jewish people, in removing their prejudices against the religion of Jesus of Nazareth, especially, were it followed, as it likely would be, with a repeal of all those statutes which have imposed upon them disabilities, deprived them of the rights of citizenship, and subjected them to unchristian severities. In short-in connexion with the general manifestation of Christian principle-it would produce a benign influence on surrounding nations, and on the world at large. For a body of Christians, in such a country as ours, formed into one grand association, and acting in harmony, must exert a powerful influence on the councils of the nation; and our political intercourses with other states, being conducted on the basis of Christian principles and laws, would invite their attention to a religion productive of so much harmony and so many beneficial effects. Peace and unity in the church would have a tendency to promote peace and friendship among nations; the cause of universal education would be promoted, without those obstructions which now arise from sectarian prejudices; and a general diffusion of useful knowledge would soon be effected throughout every quarter of the civilized world, till the knowledge

of Jehovah should cover the earth as the water cover the channels of the seas.

The disunicn of the Christian church is not to be perpetual. We are certain, that a period is hastening on, when its divisions shall be healed, when its boundaries shall be enlarged, and wher "the name of Jehovah shall be one throughout al the earth." At some period or other, therefore, in the lapse of time, a movement towards such a union must commence. It cannot take place before the attention of the religious world is directed to this object. And why should not such a movement commence at the present moment? Why should we lose another year, or even another month, before we attempt to concert measures, in order to bring about a consummation so devoutly to be wished? The presen' eventfu! period is peculiarly auspicious for this purpose; when the foundations of tyranny, injustice, and error are beginning to be shaken; when knowledge is making progress among every order of society; when reforms in the state, and in every subordinate department of the community, are loudly demanded by persons of every character and of every rank; when the evils attached to our ecclesiastical institutions are publicly denounced; when the scriptures are translating into the languages of every tribe; and when missionary enterprises are carrying forward in every quarter of the habitable globe. To attempt a union of all true Christians, at the present crisis, would, therefore, be nothing more than falling in with the spirit of the age, and acting in harmony with those multifarious movements, which are destined to be the means of enlightening and renovating the human race; and at no period since the Reformation could such an attempt have been made with more sanguine expectations, and greater prospects of success. All eyes are now turned towards some eventful and auspicious era, when the light of science shall shine refulgent, when abuses shall be corrected, evils remedied, society meliorated, and its various ranks brought into more harmonious association. And shall Christians alone remain shut up in their little homesteads, apart from each other, stickling about phrases, and contending about forms, without ever coming forth to salute each other in the spirit of union, and to give an impulse to the moral machinery that is hastening forward the world's improvement and regeneration? Such a surmise cannot be indulged it would be a libel on the Christian world, and a reproach on the religion of which they profess themselves the votaries. I trust there are thousands in every department of the church, who are ardently longing to break down the walls of partition, which separate them from their brethren, and anxiously waiting for an opportunity of expressing their sentiments, and of giving the right hand of fellowship "to all who love our Lord Jesus in sincerity."

In any attempts that may be made to promote this great object, mutual concessions behoved to be made by all parues. One general principle, that requires to be recognised, is this:-that every opinion and practice be set aside, which is acknowledged on all hands to have no direct foundation in scripture, but is a mere human fabrication, introduced by accident or whim; such as, the observance of fast and preparation days previous to the participation of the Lord's Supper, kneeling in the act of partaking of that ordinance, repeating the Athanasian Creed in the regular services of the church, &c. &c. It is a striking and remarkable fact, that the chief points about which Christians are divided, are points on which the volume of inspiration is silent, and which the presumption and perversity of men nave attached to the Christian system, and interwoven with the truths and ordinances of religion; and, therefore, were the line of distinction clearly drawn between mere human opinions and ceremonials, and the positive dictates of revelation, and the one separated from the other, the way would be prepared for a more intimate and harmonious union in the church of Christ. As a preparative measure to such a union, a friendly intercourse between the different sectaries* should be solicited and cherished. Enlightened ministers of different denominations should occasionally exchange pulpits, and officiate for each other in the public exercises of divine worship. This would tend to show to the world, and to each other, that there is no unholy jealousy or hostile animosity subsisting between them, which their present conduct and attitude too frequently indicate. It would also be productive of many conveniences, in the case of a minister being indisposed, or absent from home, as his place could frequently be supplied, without the least expense or inconvenience, by his brethren of other denomi nations. It would likewise show to the mass of professing Christians, that the doctrines promulgated, and the duties enforced, by ministers of different denominations, are substantially the same. What a disgrace to the Christian name, that such a friendly intercourse has never yet been established; or, when it occasionally happens, that it should be considered as an extraor dinary and unlooked-for phenomenon! What a strange and unexpected report must be received by Christian converts in heathen lands, when they are told, that Christian ministers in this country, who were instrumental in sending missionaries to communicate to them the knowledge of salvation, are actuated by so much jealousy, and stand so much aloof from each other, that even at the

⚫ By sectaries, in this place, and elsewhere, I understand, not only the different denominations of Dissenters, but the Church of England, the Church of Scotland, and all other national churches, which are all so many sectaries, or different compartments of the universal Christian church.

very time they are planning missionary enterprises, they will refuse their pulpits to each other, for the purpose of addressing their fellow-men on subjects connected with their everlasting interests, and refrain from joining in unison in the ordinances of religion, although many of them expect, ere long, to join in harmony in the services of the sanctuary above! It is to be hoped, that such a disgrace to the Christian cause will soon be wiped away, and its inconsistency clearly perceiv ed by all who are intelligent and "right-hearted

men.

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Such a friendly intercourse and correspondence as now suggested, would be far more efficient in preparing the way for a cordial union of Christians, than the deliberations and discussions of a thousand doctors of divinity, delegated to meet in councils to settle the points in dispute between the different sectaries. This object, presume, will never be accomplished by theological controversy, or by any attempt to convince the respective parties of the futility or erroneousness of their peculiar opinions; but, on the ground of their being brought nearer to each other, and more firmly united in the mutual exercise of the Christian virtues, and in the bonds of Christian affection. And, when such a harmonious intercourse shall be fully effected, it will form a more glorious and auspicious era in the history of the Christian church, than has ever occurred since the "good tidings of great joy" were proclaimed in the plains of Bethlehem, or since the day of Pentecost, when "the whole multitude of them that believed were of one heart, and of one soul, and had all things common."*

SECTION XI.

On the importance of connecting Science with Religion.

IN several of the preceding sections, I have exhibited sketches of the outlines of some of the branches of science, and of the objects towards which its investigations are directed. 1 have all along taken it for granted, that such knowledge and investigations ought to be combined with just views of religion, and an attention to its practical acquirements, and have occasionally interspersed some remarks on this topic. But as the subject is of peculiar importance, it may not be inexpedient to devote a section to its more particular elucidation.

Of late years, knowledge has increased, among the middle and lower ranks of society, with greater rapidity than in any preceding age, and Mechanics' Institutions, and other associations, have been formed, to give an impulse to the re

* Sec Appendix, Note XL.

newed vigour of the human mind, and to gratify the desires which are now excited for intellectual pleasures and acquirements. Reason is arous ing from the slumber of ages, and appears determined to make aggressions on the world of science, and to employ its faculties on every object which comes within the range of human investigation. The labourer, the mechanic and artisan, no longer confined to trudge in the same beaten track in their respective professions, and to the limited range of thought which distinguished their predecessors in former generations aspire after a knowledge of the principles on which their respective arts are founded, and an acquaintance with those scientific subjects, which were formerly confined to the cloisters of colleges and the higher orders of society. Lectures have been delivered in most of our towns and even villages, on the practice of the arts and the principles of the physical sciences, which have extended their intellectual views, and given them a higher idea of the nobleness and sublimity of the mental faculties with which they are endowed. This excitement to rational inquiry has partly arisen from the spirit of the and the political movements which have distinguished our times; but it has also been produced by the exertions of men of erudition, in concerting plans for the diffusion of knowledge, in giving a popular form to works of science, and divesting it of that air of mystery which it formerly assumed. And, should such excitement be properly directed, it cannot fail to raise the lower ranks of the community from intellectual degradation, and to prevent them from indulging in intemperance, and other sensual vices, which have so long debased our rational nature. At no former period has the spirit of science been so fully awakened, and so generally disseminated. On every side the boundaries of knowledge have been extended, the system of nature explored, the labours of philosophy withdrawn from hypothetical speculations to the investigation of facts, and the liberal and mechanical arts carried to a pitch of perfection, hitherto unattained.

age,

But, amidst all the intellectual movements around us, it is matter of deep regret, that the knowledge of true religion, and the practice of its moral precepts, have not kept pace with the improvements and the diffusion of science. Not a few of those who have lately entered on the prosecution of scientific pursuits,-because their ideas have not been expanded a little beyond the limited range of thought to which they were formerly confined-seem now to regard revealed religion as little else than a vulgar superstition, or, at most, as a matter of inferior moment. Because their forefathers thought that the earth was the largest body in nature, and placed in a quiescent state in the centre of the universe, and that the stars were merely brilliant spangles fixed in the concave of the sky, to diversify the

firmament—which notions are now proved to be erroneous-therefore they are apt to surmise, that the religion they professed rested on no better a foundation. Because their notions of that religion were blended with erroneous opinions and foolish superstitions, they would be dispos ed to throw aside the whole, as unworthy of the attention of men of enlightened understandings, whose minds have been emancipated from the shackles of vulgar prejudice and priestly domination. Such irreligious propensities have their origin, for the most part, in a principle of vanity and self-conceit, in that spirit of pride congenial to human nature, which leads the person in whom it predominates to vaunt himself on his superiority to vulgar opinions and fears—and, in the want of discriminating between what is of essential importance in religion, and the false and distorted notions which have been incorporated with it by the ignorance and perversity

of men.

This tendency to irreligion has likewise been promoted by the modes in which scientific knowledge has been generally communicated. In the greater part of the best elementary treatises on science, there seldom occurs any distinct reference to the perfections and the agency of that Omnipotent Being, under whose superintendence all the processes of nature are conducted. Instead of directing the young and untutored mind to rise from nature up to nature's God"-it is considered by many, as unphilosophical, when explaining natural phenomena, to advert to any but proximate causes, which reason or the senses can ascertain; and thus a veil is attempted to be drawn between the Deity and his visible operations, so as to conceal the agency of Him whose laws heaven and earth obey. In the academical prelections on physical science, in most of our colleges and universities, there appears a studied anxiety to avoid every reflection that wears the semblance of religion. From the first announcement of the properties of matter and the laws of motion, through all their combinations in the system of nature, and their applications to dynamics, hydrostatics, pneumatics, optics, electricity, and magnetism, the attention of the student is kept constantly fixed on secondary causes and physical laws, as if the universe were a self-existent and independent piece of mechanism; and it is seldom that the least reference is made to that Almighty Being who brought it into existence, and whose laws and operations are the subject of investigation. It is almost needless to add, that the harmony which subsists between the works of God, and the revelations of his word the mutual light which they reflect upon each other-the views which they open of the plan of the Divine government,-and the moral effects which the contemplation of nature ought to produce upon the heart-are never, so far as we have learned, introduced, in such

seminaries, as subjects which demand particular attention. Thus the Deity is carefully kept out of view, and banished, as it were, from his own creation; and the susceptible mind of the youthful student prevented from feeling those impres sions of awe and reverence, of love and gratitude, which the study of the material world, when properly conducted, is calculated to produce.

The same principles and defects are perceptible in the instructions communicated in most of the Mechanics' Institutions, which have been lately formed for the improvement of the middle and lower classes of society. It has been publicly announced, in the speeches of gentlemen of science and erudition, who, with a laudable zeal, took a part in the organization of these institutions, and the announcement has been re-echoed in every similar association, and transcribed into every literary journal,—that, "Henceforward the discussions of science are to be completely separated from religion." I do not mean to accuse the highly respectable characters alluded to, as being hostile either to natural or revealed religion, from the circumstance of their having made this announcement; as I presume they only intended by it to get rid of those sectarian disputes about unimportant points in theology, which have so long disturbed the peace of the church and of the world. But, when I consider the use that will be made of it by certain characters and societies, and the bearing it may have on the mode of communicating scientific knowledge, I am constrained to pronounce the declaration as no less unphilosophical, than it is impious and immoral in its general tendency. It is unphilosophical; for science, when properly considered in relation to its higher and ultimate objects, is nothing else than an investigation of the power, wisdom, benevolence, and superintending providence of the Almighty, as displayed in the structure and movements of the universe,

of the relation in which we stand to this Great Being, and of the duties which we owe him. To overlook such objects, is evidently contrary to the plainest dictates of reason and philosophy. Is it possible that an intelligent mind can contemplate the admirable and astonishing displays of divine perfection and munificence, throughout every part of creation, and not be excited to the exercise of love, and gratitude, and reverential adoration? Such feelings and emotions lie at the foundation of all true religion, and the man who can walk through the magnificent scene of the universe, without feeling the least emotion of reverence and adoration, or of gratitude for the wise and benevolent arrangements of nature, may be pronounced unworthy of enjoying the heneficence of his Creator. It was doubtless for this end, among others, that the Almighty opened to our view such a magnificent spectacle as the universe displays, and bestowed upon us, faculties capable of investigating its structure,

that we might acquire, from the contemplation of it, enlarged conceptions of the attributes of his nature, and the arrangements of his providence, and be excited to give unto nim the glory due to his name." And, if we derive such impressions from our investigations of the material system, shall it be considered as inconsistent with the spirit of true philosophy, to endea vour to communicate the same impressions to the minds of those whom we are appointed to instruct? There can be little doubt, that the practice of setting aside all references to the character and perfections of the Deity, in physical discussions, has tended to foster a spirit of irreligion in youthful minds, and to accelerate their progress towards the gulf of infidelity and scepticism.

Again, philosophy, as well as religion, requires that the phenomena of nature be traced up to their first cause. There are no causes cognizable by the senses, which will account for the origin of the universe, and the multifarious phenomena it exhibits; and therefore we must ascend in our investigations to the existence of an invisible and eternal Cause, altogether impalpable to the organs of sense, in order to account for the existence and movements of the material world. To attempt to account for the harmony and order, and the nice adaptations which appear throughout creation, merely from the physical properties of matter, and the laws of motion, is to act on the principles of atheism; and is clearly repugnant to every dictate of reason, which de clares, that to every effect we must assign an adequate cause. And, if in our physical investigations, we are necessarily led to the admission of a self-existent and eternal Being, the original source of life and motion, it must be deeply interesting to every one of us to acquire as much information as possible respecting his perfections, and the character of his moral government. From Him we derived our existence,-on Him we depend every moment "for life, and breath, and all things." Our happiness or misery is in his hands, and our eternal destiny, whether connected with annihilation or with a state of conscious existence, must be the result of his sove. reign and eternal arrangements. Our comfort in the present life, and our hopes and prospects in relation to futurity, are therefore essentially connected with the conceptions we form of the attributes of Him who made and who governs the universe; and, consequently, that philosophy which either overlooks or discards such views and considerations, is unworthy of the name,-is inconsistent with the plainest deductions of reason, and, wherever it is promulgated, must prove inimical to the best interests of mankind. regard science merely in its applications to the arts of life, and to overlook its deductions in reference to the Supreme Disposer of events, is preposterous and absurd, and unworthy of the

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