character of the man who assumes to himself the name of a philosopher; for, in doing so, he violates the rules which guide him in all his other researches, and acts inconsistently with the maxim, that the most interesting and important objects demand our first and chief attention.

But the evil to which I have now adverted, is not the only one of which we have reason to complain. While the deductions of natural religion are but slightly adverted to in physical discussions, and in many instances altogether overlooked, the truths of Christianity are virtually set aside; and it seems to be considered by some as inconsistent with the dignity of science, to make the slightest reference to the declarations of the sacred oracles. In many of our grammar schools, academies, and colleges, where the foolish and inmoral rites of pagan mythology are often detailed, no instructions are impart ed, to counteract the baneful influence which heathen maxims and idolatry may produce on the youthful mind. The superior excellence of the Christian religion, and the tendency of its principles and precepts to produce happiness, both here and hereafter, are seldom exhibited; and in too many instances the recognition of a Supreme Being, and of our continual dependance upon him, and the duty of imploring his direction and assistance, are set aside, as inconsistent with the spirit of the age, and with the mede of conducting a fashionable education. The superintendents of mechanics' institutions, following the prevailing mode, have likewise agreed to banish from their institutions and discussions, all references to religion, and to the culiarities of the Christian system.

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Now, we maintain, that Christianity in every point of view in which its revelations may be considered, is a subject of paramount importance. It is every thing, or it is nothing. It must reign supreme over every human pursuit, over every department of science, over every passion and affection, or be discarded altogether, as to its authority over man. It will admit of no compromises; for the authority with which it professes to be invested, is nothing less than the will of the Eternal, whose sovereign injunctions the inhabitants of earth and the hosts of heaven are bound to obey. If its claims to a divine origin can be disproved, then it may be set aside as unworthy of our regard, and ranked along with the other religions which have prevailed in the world. But, if it is admitted to be a revelation from the Creator of the universe to man on earth, its c aims are irresistible, it cannot be rejected with impunity, and its divine principles and maxims ought to be interwoven with all our pursuits and associations.

The importance of Christianity may be evinced by such considerations as the following:-It communicates to us the only certain information we possess of the character, attributes, and pur

poses of the Creator, to whose laws and mora government we are all amenable. It discioses to us our state and condition, as depraved creatures and violators of his righteous laws, and the doom which awaits the finally impenitent in the world to come. It informs us of the only method by which we may obtain forgiveness of sin, and complete deliverance from all the miseries and moral evils to which we are exposed. It inculcates those divine principles and moral precepts which are calculated to unite the whole human race in one harmonious and affectionate society, and to promote the happiness of every individual, both in "the life that now is, and in that which is to come." It presents before us sources of consolation, to cheer and support the mind, amidst the calamities and afflictions to which we are subjected in this mortal state. It unfolds to us,

in part, the plan of God's moral government of the world, and the reasons of certain dispensations and moral phenomena, which would otherwise have remained inexplicable. In short, it proclaims the doctrine of a resurrection from the dead, and sets in the clearest light the certainty of a future state of punishments and rewards, subjects in which every individual of the human race is deeply interested-giving full assurance to all who comply with its requisitions, that when their corporeal frames are dissolved, they "shall have a building of God, an house not made with hands, eternal in the heavens," where they shall inherit "fulness of joy and pleasures for evermore."

These are only some of the important revelations which Christianity unfolds. And, if it be a truth which cannot be denied, that we are naturally ignorant of God, can we be happy without being acquainted with his moral attributes, purposes, and laws? If we be guilty and depraved -which the whole history of our race clearly demonstrates can we feel true enjoyment, if our guilt is not cancelled, and our depravity not counteracted? Is it a matter of indifference, whether we acquire a knowledge of those moral principles, which will guide us in the path to wisdom and felicity, or be hurried along by heedless passions, in the devious ways of vice and folly? Is it of no importance, whether we obtain information respecting our eternal destiny, or remain in uncertainty whether death shall transport us to another world, or finally terminate our existence? Can any man, who calls himself a philosopher, maintain, with any show of reason, that it is unphilosophical, or contrary to the dictates of an enlightened understanding, that such subjects should form one great object of our attention-hat they should be interwoven with all our studies and active employments-and that they should constitute the basis of all those instructions, which are intended for the melioration and improvement of mankind? To maintain such a position, would be to degrade philosophy in the eyes of every intelligent inquirer, and te

Fender if unworthy of the patronage of every one who has a regard to the happiness of his species. That philosopny which truly deserves the name will at once admit, that concerns of the highest moment ought not to be set aside for matters of inferior consideration; but that every thing should be attended to in its proper order, and according to its relative importance. If such considerations have any weight, they prove, beyond dispute, that there is a glaring deficiency in our methods of education, where a foundation is not laid in the truths of Christianity, and where its authority is overlooked, and its claims disregarded.

Let us consider for a moment what would be the natural effects of a complete separation between science and religion-between the general diffusion of knowledge and the great objects of the Christian faith. Science might still continue to prosecute discoveries, to enlarge its boundaries, and to apply its principles to the cultivation of new arts, and to the improvement of those which have hitherto been practised. Its studies might give a certain degree of polish to the mind, might prevent certain characters from running the rounds of fashionable dissipation, and, in every gradation in society, night counteract, to a certain degree, the tendency to indulgence in those mean and ignoble vices to which the lower ranks in every age have been addicted. But, although the standard of morals would be somewhat raised, and the exterior of life polished and improved, the latent principles of moral evil might still remain rankling in the breast. Pride, ambition, avarice, and revenge, receiving no counteraction from religious principle, might be secretly harboured and nourished in the heart, and ready to burst forth, on every excitement, in all the diabolical energies in which they have so frequently appeared amidst the contests of communities and nations. The recognition of a Supreme intelligence, to whom we are accountable, would soon be considered as unnecessary in scientific investigations, and his natural perfections overlooked; and, consequent ly, all the delightful affections of love, gratitude, admiration, and reverence, which are inspired by the view of his moral attributes, and the transcendent excellence of his nature, would be undermined and annihilated. There would be no reliance on the superintending care of an unerring Providence, ordaining and directing every event to the most beneficial purposes, and no consolation derived, amidst the ills of life, from a view of the rectitude and benevolence of the Divine government. The present world would be considered as the only scene of action and enjoyment; the hope of immortality, which supperts and gladdens the pious mind, would be exterminated, and every thing beyond the shadow of death involved in gloom and uncertainty. The only true principles of moral action, which revealed religion inculcates, being overlooked or dis

carded, every one would consider himself as at liberty to act according as his humour and passions might dictate; and, in such a case, a scene of selfishness, rapacity, and horror, would quickly ensue, which would sap the foundation of social order, and banish happiness from the abodes of

men.

Such would be the necessary effects of a complete renunciation of revealed religion, and such a state of things our literary and scientific mode of education has a natural tendency to produce, in so far as the truths of Christianity are set aside, or verlooked, in our plans of instruction. Where should our youths receive impressions of the Deity, and of the truth of religion, unless in those seminaries where they are taught the elements of general knowledge? Shall they be left to infer, that religion is a matter of trivial importance, from the circumstance, that it is completely overlooked throughout the whole range of their instructions? I may be said, that they have opportunities of receiving Christian instruction elsewhere, particularly from the ministers of religion; but will their minds be better prepared for relishing such instructions, because the religion of the Bible has been carefully kept out of view in the other departments of tuition? Will they not rather come to such instructions, with their minds biassed against the truths of revelation; especially when we consider, that, in almost every instance, were religion is discarded in the process of secular instruction, Pagan maxims are introduced, and insinuations occasionally thrown out hostile to the interests of genuine Christianity? Notwithstanding all that I have stated in the preceding pages, respecting the beneficial effects of a universal diffusion of knowledge, I am fully persuaded, that, unless it be accompanied with diffusion of the spirit of the Christian religion, and a corresponding practice, it will completely fail in promoting the best interests of mankind. If scriptural views of the character of the Deityif the promotion of love to God and to man-if the cultivation of heavenly tempers and dispositions, and the practice of Christian morality, be entirely overlooked in seminaries devoted to the instruction of the great body of the communitysuch institutions, instead of being a blessing, would ultimately become a curse to the human species; and we should soon behold a vast assemblage of intelligent demons, furnished with powers and instruments of mischief superior to any

that have hitherto been wielded, and which might, ere long, produce anarchy, injustice, and horror throughout every department of the moral world.

That these are not mere imaginary forebodings, might be illustrated from the scenes which were lately exhibited in a neighbouring nation. The first revolution in France in 1789, was a revolution not merely in politics and government, but in religion, in manners, in moral principle, and in

the common feelings of human nature. The way for such a revolution was prepared by the writings of Voltaire, Mirabeau, Diderot, Helvetius, D'Alembert, Condorcet, Rousseau, and others of the same stamp-in which, along with some useful discussions on the subject of civil and religious liberty, they endeavoured to disseminate principles subversive both of natural and revealed religion. Revelation was not only impugned, but entirely set aside; the Deity was banished from the universe, and an imaginary phantom, under the name of the Goddess of Reason, substituted in his place. Every thing was reduced to a system of pure materialism; the celestial spark of intelligence within us was assimilated to a piece of rude matter, and the fair prospects of immortality, which Christianity presents, transformed into the gloom of an eternal night. Every previous standard of morals was discarded; every one was left to act as selfishness, avarice, and revenge might dictate; religion of every description fled from the torch of the prevailing philosophy; and, while "justice and morality" were proclaimed as "the order of the day," every moral principle, and every human feeling, were trampled under foot. It is stated, on good authority, that a little before the revolution, a numerous assembly of French Literati, being asked, in turn, at one of their meetings, by their president, "Whether there was any such thing as moral obligation," answered, in every instance, that there was not. Soon after that revolution, the great body of French infidels, who then ruled the nation, not only denied all the obligations which bind us to truth, justice, and kindness, but pitied and despised, as a contemptible wretch, the man who believed in their existence. Atheism was publicly preached, and its monstrous doctrines disseminated among the mass of the people, an occurrence altogether novel in the history of man. A professor was even named by Chaumette, to instruct the children of the state in the mysteries of Atheism. De la Metherie, the author of a Philosophical Journal, when discussing the doctrine of crystallization, made the wild and hideous assertion, "that the highest and most perfect form of crystallization is that which is vulgarly called God." In the National Convention, Gobet, archbishop of Paris, the rector Vangirard, and several other priests, abjured the Christian religion; and for this abjuration they received applauses and the fraternal kiss. A priest from Melun stated, that there is no true religion but that of nature, and that all the mummery with which they had hitherto been amused, is only old wives' fables; and he was heard with loud applause. The Convention decreed, that "all 'he churches and temples of religious worship, <nown to be in Paris, should be instantly shut up, and that every person requiring the opening f a church or temple should be put under arrest, as a suspected person, and an enemy to the

state." The carved work of all religious belief and moral practice was boldly cut down by Carnot, Robespierre, and their atheistical associates, and the following inscription was ordered to be displayed in all the public burying-grounds— "Death is only an eternal sleep ;" so that the dying need no longer be afraid to step out of existence. Nature was investigated, by these pretended philosophers, only with a view to darken the mind, to prevent mankind from considering any thing as real but what the hand could grasp or the corporeal eye perceive, and to subvert the established order of society.

The consequences of the operation of such principles were such as might have been expected. They are written in characters of blood, and in crimes almost unparalleled in the history of nations. A scene of inhumanity, cruelty, cold-blooded malignity, daring impiety, and insatiable rapacity, was presented to the world, which excited in the mind of every virtuous spectator amazement and horror. Savage atrocities were perpetrated which would have been shocking in the most barbarous and unenlightened age; and, perhaps, at no era has there been more wretchedness occasioned by licentious principles and moral degeneracy. The ties of friendship were cut asunder, the claims of consanguinity disregarded, and a cold-blooded selfishness pervaded the great mass of society. "The kingdom appeared to be changed into one great prison; the inhabitants converted into felons, and the common doom of man commuted for the violence of the sword, and the bayonet, and the stroke of the guillotine." Such was the rapidity with which the work of destruction was carried on, that, within the short space of ten years, not less than three millions of human beings (one half more than the whole population of Scotland) are supposed to have perished in that country alone, chiefly through the influence of immoral principles, and the seductions of a false philosophy. The following is a brief sketch of some of the scenes to which we allude, drawn by one who was an eye-witness of the whole, and an actor in several parts of that horrid drama. "There were," says this writer, "multiplied cases of suicide; prisons crowded with innocent persons; permanent guillotines; perjuries of all classes; parental authority set at nought; debauchery encouraged by an allowance to those called unmarried mothers; nearly six thousand divorces in the city of Paris within a little more than two years; in a word, whatever is most obscene in vice and most dreadful in ferocity."*

Notwithstanding the incessant shouts of "Liberty and Equality," and the boasted illuminations of philosophy, the most barbarous persecutions were carried on against those whose

Gregoire.

religious opinions differed from the system adopted by the state. While infidelity was enthroned in power, it wielded the sword of vengeance with infernal ferocity against the priests of the Romish church, who were butchered wherever found-hunted as wild beasts-frequently roasted alive, or drowned in hundreds together, without either accusation or trial. At Nantz, no less than 360 priests were shot, and 460 drowned. In one night, 58 were shut up in a barge, and drowned in the Loire. Two hundred and ninety-two priests were massacred during the bloody scenes of the 10th August, and the 24 September, 1792; and 1135 were guillotined under the government of the National Convention, from the month of September 1792, till the end of 1795, besides vast numbers, hunted by the infidel republicans, like owls and partridges, who perished in different ways, throughout the provinces of France.

Such were some of the dismal effects which flowed from the attempt to banish religion from science, from government, and from the intercourses and employments of society. Were such principles universally to prevail, the world would soon become one vast theatre of mischief and of misery-an immense den of thieves and robbers a sink of moral pollution-a scene of impiety, injustice, rapine, and devastation; a Golgotha, strewed with carcasses and "dead men's bones." All confidence and friendship between intelligent beings would be destroyed; the dearest and most venerable relations would be violated by incestuous pollutions; appetite would change every man into a swine, and passion into a tiger; jealousy, distrust, revenge, murder, war, and rapine would overspread the earth, and a picture of hell would be presented wherever the eye roamed over the haunts of men. During the period when the atrocities to which we are adverting were perpetrating, the ruffians who bore rule in France were continually imputing to the illumination of philosophy, the ardour which animated them in the cause of liberty; and, it is a truth, that science was enlarging its boundaries even amidst the horrors with which it was surrounded. Chemistry was advancing in its rapid career of discovery, and the celebrated Lavoisier, one of its most successful cultivators, was interupted in the midst of some interesting experiments, and dragged to the guillotine, where he suffered in company with 28 farmers-general, merely because he was rich. Physical astronomy, and the higher branches of the mathematics were advancing under the investigations of La Place; geodetical operations were carrying forward, on an extensive scale; and the physical sciences, in general, under the hands of numerous cultivators, were going on towards perfection. But, while this circumstance shows, that science may advance in the midst of irreligionit proves, at the same time, that, without being

combined with religion, it cannot, of itself, meiiorate the morals of mankind, or counteract the licentiousness of society. Though it may be considered as a ray of celestial light proceeding from the original Source of intelligence, yet it will fail in producing its most beneficial effects, unless it be combined with "the light of the knowledge of the glory of God," as it shines in the word of Divine Revelation. Had such a connexion been formed between science and religion, certain it is, that the bonds which unite the social system would never have been burst asunder, nor the foundations of morality overturned by such a violent explosion as happened at the French revolution. And, although I am aware, that a variety of political causes combined to produce that great convulsion, and the effects which flowed from it, yet it cannot be denied, that the principles of atheism, and a false philosophy which had thrown off its allegiance to Christianity, were the chief causes which produced the licentiousness and impiety which characterized the rulers and citizens of France, under "the reign of terror."

It is therefore to be hoped, that those who now patronise the intellectual improvement of mankind, and who wish to promote the best interests of society, will take warning from the occurrences which so lately happened in the French nation, during the reign of infidel philosophy and impiety, and not suffer religion to be dissevered from those pursuits which should lead the mind to the contemplation of a Supreme Intelligence, and of the glories of an immortal existence. The moral Governor of the world has set before us the horrid scenes to which we have alluded, as a beacon to guard us from similar dangers, that society might not again be exposed to a ship vreck so dreadful and appalling. We have, surely, no reason to repeat the experiment, in order to ascertain the result. It is written in characters conspicuous to every eye, and legible even to the least attentive observer, and may serve as a warning both to the present age, and to every future generation. Its effects are felt even at the present moment, in the country where the experiment was tried, in the irreligion and profligacy which, in its populous cities, still abound, especially among the middle and higher ranks of society. Its effects are apparent even in our own country; for the sceptical principles and immoral maxims of the continental philosophy were imported into Britain, at an early period of the French Revolution, when the Bible was discarded by multitudes, as an antiquated imposture, and committed to the flames; and it is, doubtless, owing in part, to the influence of these principles, that, in organizing institutions for the diffusion of knowledge among the lower ranks, attempts have been made to separate science from its references to the Creator, and from all its connexions with revealed religion. It is,

therefore, the duty of every man who loves his species, and who has a regard for the welfare and prosperity of his country, to use his influence in endeavouring to establish the literary and scientific instruction of the community on the broad basis of the doctrines of revelation, and of those moral laws which have been promulgated by the authority of the Governor of the universe, which are calculated to secure the moral order, and to promote the happiness of intelligent agents, throughout every province of the Divine empire. "When we look at plans of education," (says an intelligent writer) "matured, or in progress, which are likely to concentrate the national intellect, and form the national taste, and engross the daily leisure of the peasant or artisan, on principles of virtual exclusion to every thing specifically Christian, when we see this grievous and deadly deficiency attaching to schemes of be nevolence, which are otherwise pure and splendid, receiving the sanction of public recognition, countenanced or winked at by the mightiest of scholars, and most illustrious of statesmen, and thus put in condition for traversing the land, from the one end to the other, we do feel alarmed, in no ordinary degree, at the effects that are likely to follow it; and could we influence the consultations in which the whole originates, would entreat its projectors to pause and deliberate, lest they stir the elements of a latent impiety, instead of dispensing a national blessing. We dread not the light of science, nor any light of any kind which emanates from God to man. On the contrary, we hail it as a precious acquisition, provided it be mingled and seasoned with that which is revealed, as "the true light which lighteth every man that cometh into the world;" but, ir a state of separation from this better light, and unattempered by its restoring influence, we arc constrained to dread it, by all the concern we ever felt for the eternal well-being of our human kindred."*

To prevent any misconceptions that may arise respecting our views of the connexion of science and religion, it may be proper to remark, in the first place, that we would consider it prepos terous in the highest degree, to attempt the introduction of sectarian opinions in religion into the discussions connected with science and philosophy. It would be altogether irrelevant to the objects of scientific associations, to introduce the subjects of dispute between Calvinists and Arminians, Presbyterians, Episcopalians, and Independents; and we are of opinion, that the sooner such controversies are banished, even from theology, and from the Christian world at large, so much the better; for they have witharawn the minds of thousands from the essentials to the mere circumstantials of religion; and, in

too many instances, have exposed the Christiar. world to the sneers of infidels, and the scoffs of the profane.-Nor, in the next place, would we consider it as either judicious or expedient, to attempt to foist in even the essential doctrines of Christianity, on every occasion, when the subject of discussion did not naturally and directly lead to their introduction, er to some allusions to them. Such attempts generally frustrate the end intended, and are equally displeasing to the man cftaste, and to the enlightened Christian.-What we understand by connecting science with religion, will appear in the following observations:

I. As science has it for one of its highest objects to investigate the works of the Creator,an opportunity should be taken, when imparting scientific instructions, of adverting to the attri butes of the Deity as displayed in his operations. The character of the Divine Being, and the perfections he displays, are, in every point of view, the most interesting of all human investigations. The system of nature, in all its parts and processes, exhibits them to our view, and forces them, as it were, upon our attention, if we do not wilfully shut our eyes on the light which emanates from an invisible Divinity through his visible operations. The contemplation of this system, even in its most prominent and obvious appearances, has a natural tendency to inspire the most profound emotions of awe and reverence, of gratitude and admiration, at the astonishing displays it exhibits of Omnipotent energy, unsearchable wisdom, and boundless beneficence. Such studies, when properly directed, are calculated to make a powerful and interesting impression on the minds of the young; and it is doing them an incalculable injury, when their views are never elevated above proximate causes and physical laws, to the agency of Him who sits on the throne of the universe.-" If one train of thinking," says Paley, "be more desirable than another, it is that which regards the phenomena of nature, with a constant reference to a supreme intelligent Author. To have made this the rul ing, the habitual sentiment of our minds, is to have laid the foundation of every thing which is religious. The world from henceforth becomes a temple, and life itself one continued act of adoration. The change is no less than this, that whereas formerly God was seldom in our thoughts, we can scarcely look upon any thing without perceiving its relation to him." And is such a train of thinking to be considered as unphilosophical? Is it not, on the contrary, the perfection of philosophy to ascend to a cause that will account for every phenomenon to trace its incessant agency, and to acknowledge the perfections it displays? Bishop Watson has well observed, "We feel the interference of the Deity everywhere, but we cannot apprehend the nature of his agency anywhere. A blade of grass can