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not spring up, a drop of rain cannot fall, a ray of Aght cannot be emitted from the sun, nor a particle of salt be united, with a never-failing sympathy to its fellow, without him; every secondary cause we discover, is but a new proof of the necessity we are under of ultimately recurring to him, as the one primary cause of every thing.' Illustrations of the position for which we are aow contending will be found in such works as the following:-Ray's " Wisdom of God in the Creation,"-Boyle's "Philosophical and Theogical works,"-Derham's Astro and PhysicoTheology," Nieuwentyt's Religious Philosopher," Le Pluche's "Nature Displayed,"Baxter's "Matho," or the principles of natural religion deduced from the phenomena of the material world,-Lesser's Insecto-Theology, or a demonstration of the Being and Attributes of God, from the structure and economy of insects, with notes by Lyonet,-Bonnet's "Contempla tion of Nature,"-Euler's " Letters to a German Princess," translated by Hunter,-Pierre's "Studies of Nature,"-" Paley's Natural The ology,"-Adam's "Lectures on Natural Philosophy,"-Parkes' "Chemical Catechism," and several others. The chief onject of Ray is to illustrate the wisdom of the Deity in the figure and construction of the earth, in the structure and symmetry of the human fraine, and in the economy of the animal and vegetable tribes. The object of Derham, in his Astro-Theology, is to display the wisdom and omnipotence of Deity, as they appear in the structure, arrangement, and motions of the heavenly bodies; and his PhysicoTheology, a work of much greater extent, demonstrates the being and attributes of God from the constitution of the earth and atmosphere, the senses the structure, motions, respiration, food, and habitations of animals-the body of manthe economy of insects, reptiles, and fishes, and the structure of vegetables. Though this excellent work is now considered as somewhat antiquated, yet we have no modern work that can fully supply its place. Paley's Natural Theolo gy, however excellent in its kind, does not embrace the same extensive range of objects. Nieuwentyt enters into a minute anatomical investigation of the structure of the human body, which occupies the greater part of his first volume; and in the two remaining volumes, illustrates the Divine perfections from a survey of the atmosphere, meteors, water, earth, fire, birds, beasts, fishes, plants, the physical and chemical laws of nature, the inconceivable smallness of the particles of matter, and the structure of the starry heavens.

An edition of Derham's Physico-Theology, in two vols. 8vo. (which is not very generally known) was published in London in 1798, which contains additional notes illustrative of modern discoveries, a translation of the Greek and Latin quotations of the original work, a life of the author, and sixteen copperplate engravings, illustrative of many curious subjects in the animal and vegetable kingdoms.

The voluminous work of Le Pluche comprohends interesting descriptions of quadrupeds, birds, fishes, insects, plants, flowers, gardens, olive-yards, cornfields, woods, pasture-grounds, rivers, mountains, seas, fossils, minerals, the atmosphere, light, colours, vision, the heavenly bodies, globes, telescopes, microscopes, the history of navigation, systematic physics, &c.-interspersed with a variety of beautiful reflections on the Wisdom and Beneficence of the Deity in the arrangements of nature. Euler's Letters comprehend popular descriptions of the most interesting subjects connected with natural philo sophy and ethics, interspersed with moral reflec. tions, and frequent references to the truths of revelation. Condorcet, in his French translation of this work, carefully omitted almost all the pious and moral reflections of this profound and amiable Philosopher, as inconsistent with the infidel and atheistical philosophy which then prevailed. "The retrenchments," says he "affect reflections which relate less to the sciences and philosophy, than to theology, and frequently even to the peculiar doctrines of that ecclesiastical communion in which Euler lived. It is unnecessary to assign a reason for omissions of this description." These omissions were supplied, and the passages alluded to restored, by Dr. Hunter, in his English translation, but they have been again suppressed in the late edition, published in Edinburgh, in two volumes, 12mo.*

It is much to be regretted, that we have no modern Rays, Derhams, Boyles, or Nieuwentyts, to make the light of our recent discoveries in science bear upon the illustration of the perfections of the Deity, and the arrangements of his providence. Since the period when those Christian philosophers left our world, many of the sciences which they were instrumental in promoting, have advanced to a high degree of perfection, and have thrown additional light on the wisdom and intelligence of the Divine mind,

As a specimen of the omissions to which we al lude, the following passage may suffice :-"But the eye which the Creator has formed, is subject to no one of all the imperfections under which the imagi nary construction of the freethinker labours. In this we discover the true reason why infinite wisdom has employed several transparent substances in the formation of the eye. It is thereby secured against all the defects which characterize every work of man. What a noble subject of contemplation! How pertinent that question of the Psalmist! He who formed the eye, shall he not see? and He who planted the ear, shall he not hear? The eye alone being a masterpiece that far transcends the human understanding, what an exalted idea must we form of Him who has bestowed this wonderful gift, and that in the highest perfection, not on man only, but on the brute creation, nay, on the vilest of insects!" The French philosopher and statesman seems to feel ashamed of the least alliance between philosophy and religion, when he is induced to discard such reflections. seems apprehensive, as Dr. Hunter' remarks, that a single drop of water from Scripture would contaminate the whole mass of philosophy. We would hope our British philosophers are not yet so deeply tinotured with the spirit of infidelity.

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and the economy of the universe. Natural history has widely enlarged its boundaries; our views of the range of the planetary system have been extended; the distant regions of the starry firmament have been more minutely explored, and new objects of magnificence brought within the reach of our observation. The nature of light has been more accurately investigated, the composition of the atmosphere discovered, the properties of the different gases ascertained, the powers of electricity and galvanism detected, and chemistry-a science completely new modelled -has opened up the secret springs of nature's operations, and thrown a new light on the economy of Divine wisdom in the various processes which are going on in the material system. Is it not unaccountable, then, that no modern system of Physico-Theology, embracing the whole range of modern discoveries, should have proceeded from the pens of some one or other of our most distinguished philosophers? Does this circumstance seem to indicate, that, since the early part of the last century, the piety of philosophers has been declining, and the infidel principles of the continental school gaining the ascendency? Infidelity and fatalism very generally go hand in hand. When the truths of Revelation are once discarded, a species of universal scepticism, differing little or nothing from atheism, takes possession of the mind; and hence we find, that in the writings of such men as Buffon, Diderot, and La Place, there is not the slightest reference to Final Causes, or to the agency of an All-pervading Mind that governs the universe.

That the connexion between science and theology, we have been recommending, is not a vague or enthusiastic idea, appears from the sentiments which have been expressed on this subject by the most eminent philosophers. Throughout the whole of the works of the immortal Newton, we perceive a constant attention to Final causes, or to the great purposes of the Deity. It was the firm opinion of this philosopher, "that, as we are everywhere encountered in our researches by powers and effects, which are unaccountable upon any principles of mere mechanism, or the combinations of matter and motion, we must for ever resort to a Supreme power, whose influence extends over all Nature, and who accomplishes the wisest and most benevolent ends by the best possible means." Maclaurin, the friend of Newton, and the commentator on his Principia, expresses the following sentiments on this subject, in his "Account of Sir I. Newton's Discoveries." "There is nothing we meet with more frequently and constantly in Nature, than the traces of an allgoverning Deity. And the philosopher who overlooks these, contenting himself with the appearances of the material universe only, and the mechanical laws of motion, neglects what is most excellent; and prefers what is imperfect to

age.

what is supremely perfect, finitude to infinity, what is narrow and weak to what is unlimited and almighty, and what is perishing to what et dures for ever. Such who attend not to so manifest indications of supreme wisdom and goodness, perpetually appearing before them wherever they turn their views or inquiries, too much resemble those ancient philosophers who made Night, Matter, and Chaos, the original of all things." Similar sentiments were expressed by the late Professor Robison, one of the most profound mathematicians and philosophers of his "So far from banishing the consideration of final causes from our discussions, it would look more like philosophy, more like the love of true wisdom, and it would taste less of an idle curiosity, were we to multiply our researches in those departments of nature where final causes are the chief objects of our attention the structure and economy of organized bodies in the animal and vegetable kingdoms."-"It is not easy to account for it, and perhaps the explanation would not be very agreeable, why many naturalists so fastidiously avoid such views of nature as tend to lead the mind to the thoughts of its Author. We see them even anxious to weaken every argument for the appearance of design in the construction and operations of nature. One would think, that, on the contrary, such appearances would be most welcome, and that nothing would be more dreary and comfortless than the belief that chance or fate rules all the events of nature."-Elements of Mechanical Philosophy, vol. i. pp. 681-2. We know not whether such sentiments were inculcated from the chair of Natural Philosophy, which Dr. Robison so long occupied, by the distinguished philosopher who has lately deceased.

II. Besides the deductions of natural religion, to which we have now adverted-in our scientific instructions there ought to be a reference, ou every proper occasion, to the leading truths of revelation. There are many scientific inquirers who would have no objections occasionally to advert to final causes, and the wisdom of the Deity, who consider it altogether irrelevant, in the discussions of science, to make the slightest reference to the facts and doctrines detailed in the Sacred Oracles. The expediency, or the impropriety of such a practice, must depend on the views we take of the nature of the communications which the Scriptures contain. If the Bible is acknowledged as a revelation from God, its truths must harmonize with the system of nature,

they must throw a mutual light on each other,and the attributes of the Divinity they respectively unfold must be in perfect accordance; and therefore it can never be irrelevant, when engaged in the study of the one, to refer for illustrations to the other. On the contrary, to omit doing so, from a fastidious compliance with what has too long been the established practice, would

on the other.

be a piece of glaring inconsistency, either in the theologian on the one hand, or the philosopher We have too much reason to suspect, that the squeamishness of certain scientific characters, in omitting all references to the Christian system, arises either from a secret disbelief of its authority, or from a disrelish of the truths and moral principles it inculcates.

Taking for granted, then, what has never yet been disproved, that Christianity is a revelation from heaven, and recollecting, that we live in a country where this religion is professed, it follows, as a matter of consistency as well as of duty, that all our systems of instruction, whether literary or scientific, whether in colleges, academies, mechanics' institutions, or initiatory schools, ought to be founded on the basis of the Christian revelation-that, in the instructions delivered in such seminaries, its leading doctrines should be recognised, and that no dispositions or conduct be encouraged which are inconsistent with its moral principles.

processes More particularly, in describing the or phenomena of nature, an opportunity should frequently be taken of quoting the sublime and energetic sentiments of the inspired writers, and of referring to the facts they record, when they are appropriate, and illustrative of the subject in hand. This would tend to connect the operations of nature with the agency of the God of nature; and would show to the young, that their instructers felt a veneration for that Book which has God for its Author, and our present and future happiness as the great object of its revelations. Why should the Bible be almost the only book from which certain modern philosophers never condescend to borrow a quotation? They feel no hesitation-nay, they sometimes appear to pride themselves in being able to quote from Plato, Aristotle, and Zeno, or from Ovid, Virgil, and Lucretius. They would feel ashamed to be considered as unacquainted with the works of Bacon, Galileo, Newton, Halley, Huygens, Boscovich, Black, Robison, Buffon, or La Place, and unable to quote an illustrative sentiment from their writings; but they seem to feel, as if it would lessen the dignity of science to borrow an illustration of a scientific position from Moses or Isaiah, and to consider it as in nowise disrespectful to appear ignorant of the contents of the Sacred Volume. Such were not the sentiments and feelings of the philosophers to whose works I lately referred, which abound with many beautiful and appropriate sentiments from the inspired writings. Such were not the feelings of the celebrated Euler, whose accomplishments in science were admired by all the philosophers of Europe; nor were such the feelings of the late Dr. Robison, who was scarcely his inferior. When describing the numerous nebula in the distant regions of the heavens, he closes his emarks with the following reflection:-"The

human mind is almost overpowered with such a
thought. When the soul is filled with such con-
ceptions of the extent of created nature, we can
Under
scarcely avoid exclaiming, 'Lord, what then is
man, that thou art mindful of him "
such impressions, David shrunk into nothing,
and feared that he should be forgotten among so
many great objects of the Divine attention.
His comfort and ground of relief from this de-
jecting thought are remarkable. But,' says he,
thou hast made man but a little lower than
the angels, and hast crowned him with glory and
honour.' David corrected himself, by calling to
mind how high he stood in the scale of God's
works. He recognised his own divine original,
and his alliance to the Author of all. Now,
cheered and delighted, he cries out, 'Lord, how
glorious is thy name!"-Elements of Me-
chanical Philosophy, vol. i. p. 565.

Again, every proper opportunity should be
taken of illustrating the harmony which subsists
between the system of revelation and the sys-
tem of nature-between the declarations of the
This subject
inspired writers and the facts which are found to
exist in the material universe.
presents an extensive field of investigation which
has never yet been thoroughly explored, and
which admits of the most extensive and diversi-
fied illustrations. The facts of geology-some
of which were formerly set in array against the
records of revelation-are now seen to be corro-
borative of the facts stated in the Mosaic his-
tory; and in proportion as the system of na-
ture is minutely explored, and the physical sci-
ences in general approximate to perfection, the
more striking appears the coincidence between
the revelations of the Bible and the revelations
of Nature. And one principal reason why this
coincidence at present does not appear complete,
is, that the Scriptures have never yet been tho
roughly studied in all their references, nor the
system of the material world thoroughly explored.
The facts of modern science, of which many of
our commentators were ignorant, have seldom
been brought to bear upon the elucidation of the
inspired writings, and the sentiments of the sa-
cred writers have seldom been illustrated by an
appeal to the discoveries of science.-The views
which the system of nature exhibits of the plan
and principles of the divine government, the
reasons of the operation of those destructive
agents which frequently exert their energy with-
in the bounds of our sublunary system, and the
connexion which subsists between physical and
moral evil, might also form occasional subjects
of investigation; as they are all deeply interest-
ing to man considered as a moral agent, and as
the subject of the moral administration of the
Governor of the Universe.

↑ For illustrations of this position, see Dr. Ure's Geology, Parkinson's Organic Remains, &c.

In the next place, we hoid it as a matter of particular importance, that the instructions of science be conducted in such a manner as to make a moral impression upon the heart. An objection has frequently been raised by religious people against the study of science, from its tendency to produce a spirit of intellectual pride; and it can scarcely be denied that there is some ground for the objection, when the pursuits of general knowledge are entirely separated from religion. But the objects of science, when properly exhibited, and accompanied with appropriate reflections have a very different tendency. When we consider the numberless multitudes of beings which exist in the universe, and the immense variety of processes incessantly going forward in every department of nature; when we consider the irhnite wisdom and intelligence, far surpassing human comprehension, which they display; when we consider the immense magnitude and extent of the universal system of created beings, and the probability that man stands near the lower part of the scale of rational existence, and is only like an atom in the immensity of creation, we perceive the most powerful motives for humility and self-abasement. When we consider the benevolent arrangements in the elements around us, and in the structure and functions of animated beings, and the provision made for their subsistence, it has a natural tendency to inspire the heart with gratitude and affection towards Him from whom all our comforts flow. And when we reflect on the grandeur of the Deity as displayed in the magnificence of his empire, and in his incessant agency throughout all its provinces, should it not inspire us with reverence and adoration, and with a lively hope, that a period will arrive when we shall behold the wonders and glories of his creation more clearly unfolded? Such sentiments and emotions, the works of God, when rightly contemplated, are fitted to produce; and to overlook them in our instruction to the young, is to deprive them of some of the purest enjoyments, and some of the greatest advantages, which flow from scientific knowledge. When their minds are deeply impressed with such emotions, they are in some measure prepared for listening with reverence to the declarations of the inspired volume, and for perceiving the force and sublimity of the description it gives of the character of God.

It would perhaps excite a smile of contempt in some, who would spurn at the idea of being ranked in the class of infidels, were I to insinuate, that our scientific meetings and lectures should be opened with prayer, and adoration of the Divine Being. It might indeed admit of a doubt, whether it would be expedient to attempt such a practice in the present state of society. But I have no hesitation in affirming, that, to acknowedge God in all our pursuits, and to pay Him a

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tribute of adoration, are dictates of natural as well as of revealed religion, and that a deist, were he to act in consistency with his avowed principles, would engage in daily prayer to the Great Author of his existence. It is expressly enjoined in the Scriptures, "In all thy ways acknowledge God, and he shall direct thy steps ;" and it is declared to be one of the characteristics of the wicked man, "that God is not in all his thoughts," and that, "through the pride of his countenance he will not call upon God." If we firmly believe there is a God, we must also believe that he is present in all places, and privy to all our thoughts, that all our circumstances and wants are open to his Omniscient eye, and that "he is able to do for us above all that we can ask or think." though we are ignorant of the precise physical connexion between prayer and the bestowment of a favour by God, yet we ought to engage in this duty, because it is accordant with the idea of a Supreme Being on whom we are every moment dependent, and has therefore been acknowledged by the untaught barbarian, as well as by the enlightened Christian; because it is positively enjoined; because there is a connexion established by the Creator between asking and receiving; because it tends to fix our thoughts on the Omnipresence of the Divine Mind, to impress our hearts with a sense of the blessings of which we stand in need, and to excite earnest desires after them; and, because it is one way in which we may hold a direct intercourse with our Creator. I would not envy the Christian feelings of that man who can habitually engage in literary compositions or scientific discussions, without acknowledging his Maker, and imploring his direction and assistance. Religion degenerates into something approaching to a mere inanity, when its spirit and principles are not carried into every department of human life and society, nor its requisitions attended to in every secular business in which we engage. Till the principles of Christianity be made to bear in all their force on every department of human actions, and especially on the business of education, we can scarcely expect, that its benign tendency will be generally appreciated, or that society will reap all the benefits which it is calculated to impart.

There are, however, certain descriptions of literary characters, who, although they consider it expedient to pay an occasional compliment to Christianity, would consider such remarks as bordering on superstition or fanaticism. When we talk to them about the Christian revelation in general terms, they do not choose to say any thing directly against its excellence or divine authority; but if we descend into particulars, and expatiate on any of its fundamental doctrines, or attempt to reduce to practice its holy requisitions, we are frequently met with a contemptuous sneer, or a cry of enthusiasm, and sometimes with an harangue against the follies of Methodism, or of

IMPORTANCE OF RELIGIOUS TRUTHS.

Bible and Missionary Societies. We are thus led to infer, with some degree of reason, that such characters have no impressive belief of the Divine origin of the Christian system; and

would

be much more honourable and consistent, at once
to avow their infidelity, than to put on the mask
of dissimulation and hypocrisy. No individual
ought to be subjected to any civil penalties on
account of the opinions he holds, as for these he
is accountable only to his Maker; nor should
any opinions be attempted to be extirpated by any
other weapons than the strength of reason and
the force of arguments. But, at the same time,
it is requisite, that society should know the lead-
ing principles of any one who proposes himself as
a public instructer of his fellow-men, in order
that they may judge whether it would be proper
to place their relatives under the instructions of
one, who might either overlook Christianity al-
together, or occasionally throw out insinuations
against it. To act the hypocrite, to profess a
decent respect for the Christian religion, while
the principles of infidelity are fixed in the mind,
accompanied with a secret wish to undermine its
foundations, is mean and contemptible, unworthy
of the man who wishes to be designated by the
title of philosopher. Yet such hypocrisy is not
at all uncommon; it was particularly displayed
by the sceptical philosophers on the continent,
prior to the French revolution, and avowed to
their most intimate associates.

Buffon, the natural historian, who appears to
have been an atheist, was also, according to his
own confession, a consummate hypocrite. In a
conversation with M. Herault Sechelles, in 1785,
about four years before his death, and when he
was in the seventy-eighth year of his age, he de-
clared, "In my writings I have always spoken of
the creator; but it is easy to efface that word, and
substitute in its place, the powers of nature,
which consist in the two grand laws of attraction
and repulsion. When the Sorbonne become
troublesome to me, I never scruple to give them
every satisfaction they require. It is but a
sound, and men are foolish enough to be content-
ed with it. Upon this account, if I were ill, and
found my end appreaching, I should not hesitate
to receive the sacramen.. Helvetius was my in-
timate friend, and has frequently visited me at
Montbart. I have repeatedly advised him to
use similar discretion; and, had he followed my
advice, he would have been much happier.'
"My first work (continued he) appeared at the
same time with L'Esprit des Lois. Montesquieu
and myself were tormented by the Sorbonne.
What have you
The president was violent.
to answer for yourself?" says he to me, in an angry
tone. 'Nothing at all,' was my answer, and he
was silenced and perfectly thunderstruck at my
indifference." In perfect accordance with such

• The faculty of Theology at Paris.

161

a system of hypocrisy, Buffon kept a father con-
fessor almost constantly with him, to whom he
was in the habit of confessing, in the same apart-
ment where he had developed the Principles of
Materialism, which, according to his system, was
an abnegation of immortality. He also regularly
attended mass on Sundays, unless prevented by
indisposition, and communicated in the Chapel
of the Glory, every Whitsuntide. Though he
heartily despised his priestly confessor, he flat-
"I have seen
tered and cajoled him with pompous promises,
and condescending attentions.
this priest (says Sechelles,) in the absence of the
domestics, hand over a towel to the count, set the
dining table before him, and perform such-like
menial services. Buffon rewards these atten-
tions with, I thank you my dear child." Such
was the habitual hypocrisy of this philosopher;
and, said he, "it has been observed by me in all
my writings: I have published the one after the
other in such a manner, that men of vulgar capa-
cities should not be able to trace the chain of my
thoughts." His intolerable vanity and pompo-
sity, his breach of promises, the grossness of his
conversation, and his numerous amours and in-
trigues, were in perfect correspondence with such
"His
principles, and the natural result of them.
pleasantries (says Sechelles) were so void of de-
licacy, that the females were obliged to quit the
room."*

What a scene of moral anarchy would be introduced, were such principles to be universally inculcated and acted upon in society! All confidence between man and man would be shaken, and the foundations of the social system undermined and destroyed. Yet such was the morality which almost universally prevailed among the continental philosophers, in consequence of the sceptical and atheistical principles they had imbibed. Truth, sincerity, mo desty, humility, and moral obligation, formed no part of the code of their morality; and such, in all probability, would soon be the result in our own country, were the pursuits of science and philosophy to be completely dissevered from religion.

In the last place, there are several topics connected with religion, which might occasionally be made the subjects of discussion in scientific associations: such, for example, are the evidences and importance of the Christian Revelationthe physical and moral facts to which it occasionally adverts-the attributes of the Divinity-the general principles of moral action-the laws which the Creator has promulgated for preserving the order of the intelligent system, and the foundation on which they rest-the evidences for the immortality of the soul, and the eternal destiThese, and similar topics might, on ny of man.

• See an account of some particulars in the private life of Buffon, by M. Sechelles, one of his admirers, in the Monthly Magazine for July 1797, supplemen tary No. vol. 3, pp. 493-501.

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