way or another, arrive near the tops of mountains, where springs generally abound. But such a supposition is not only highly improbable, when we consider the vast mass of earth and rocks, several hundreds of miles in thickness, through which the waters would have to percolate, but directly contrary to the known laws of nature; for no fluid can rise in a tube above the level of its source, which in this case it behoved to do. Modern experiments and discoveries, however, have satisfactorily accounted for this fact, on the principle of evaporation, to which I have just now adverted. From the surface of the ocean and of the rivers themselves, there is carried up into the atmosphere, in the form of vapour, nearly three times the quantity of water sufficient to replenish the sources of all the rivers in the world. The vapour thus raised is carried by the winds, in the form of clouds, over every region of the globe, and falls down in rains to carry on the various processes of nature. One part falls into the sea, another on the lowlands, and the remaining part is sufficient to replenish the sources of all the rivers. So that the assertion of Solomon is strictly and philosophically correct, that "to the place whence the rivers come, thither they return again." They first fall into the ocean; a portion of their waters is then raised by evaporation into the atmosphere; this portion of vapour, after traversing the regions of the air, falls down in rain, mists, and dews, and supplies the numerous springs" which run among the hills."

Such illustrations, which might be indefinitely extended, not only throw a light on the meaning of the sacred writers, but tend likewise to show the harmony that subsists between the discoveries of science and the truths of revelation. As the Author of Christianity and the Author of the system of nature is one and the same Being, there must exist a harmonious correspondence between truth in the one, and fact in the other; and the more they are studied with intelligence, and in connexion with each other, the more will their harmony be apparent.

It is a circumstance that has frequently forced itself upon my attention, that whatever scene of nature we contemplate, and however brilliant and unexpected the discoveries which modern science has brought to light, however far they have carried our views into the wonders of the minute parts of creation, and into the immeasurable regions of space, where myriads of suns are lighted up, and however much the mind may be lost in astonishment and wonder, at the magnificent scenes which they disclose, we shall find sentiments and expressions in Scripture adequate to express every emotion of the soul when engaged in such contemplations.-Are we contemplating the expanse of the ocean, and the vast mass of waters which fill its mighty caverns? and do we wish to raise our thoughts in adoration of the power of that Almighty Being who formed it

by his word? We are presented by the inspired penmen with expressions in which to vent our emotions. "He holds its waters in the hollow of his hand; he taketh up its isles as a very little thing." "He gathereth the waters of the sea together as a mass; he layeth up the depth as in storehouses." "He divideth the sea by his power; he hath compassed the waters with bounds, until the day and night come to an end." "Thou coveredst the earth with the deep as with a garment; the waters stood above the mountains:* At thy rebuke they fled; at the voice of thy thunder they hasted away. Thou hast set a boundary that they may not pass over, that they turn not again to cover the earth." "He hath placed the sand for the bounds of the sea, by a perpetual decree, that it cannot pass it; and though the waves thereof toss themselves, yet they cannot prevail; though they roar, yet can they not pass over it." He hath said to its rolling billows, "Hitherto shalt thou come, and no farther; and here shall thy proud waves be stayed."-Are we spectators of storms and tempests, especially in the terrific grandeur they display in southern climes? Our emotions will be expressed with the greatest emphasis in the language of inspiration, in which we are uniformly directed to view the agency of God in such phenomena. "Clouds and darkness are round about him: He hath his way in the whirlwind and the storm, and the clouds are the dust of his feet." "When he uttereth his voice, there is a sound of waters in the heavens; he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the winds out of his treasuries." "The God of glory thundereth; the voice of the Lord is full of majesty; the voice of the Lord divideth the flames of fire; yea, the Lord breaketh the cedars of Lebanon." "Who can stand before his indignation? The mountains quake before him, the hills melt, and rocks are shivered at his presence."

Again, when we contemplate the immense number and variety of animated beings which glide through the waters, move along the earth, and wing their flight through the air; together with the ample provision which is made for their accommodation and subsistence,-where can we find language more appropiate to express our feelings than in these words of the Psalmist ? "How manifold are thy works, O Lord! In wisdom hast thou made them all; the earth is full of thy riches; so is the great and wide sea, wherein are things creeping innumerable, both small and great beasts. These all wait upon thee, that thou mayest give them their meat in due season. Thou givest them,—they gather; thou openest thine hand,-they are filled with good."-When we survey the structure of

⚫Referring to the delage

the human frame, and consider the vast number of bones, muscles, veins, arteries, lacteals, lymphatics, and other parts, all curiously combined, and calculated to facilitate every motion of our bodies, and to produce sensitive enjoyment, along with the organs of sense, the process of respiration, and the circulation of the blood through the whole frame every four minutes,— can we refrain from adopting the expressive language of the Psalmist? "I will praise thee, for I am fearfully and wonderfully made! mar vellous are thy works. My substance was not hid from thee when I was made in secret, and curiously wrought,”—or variegated like needlework," in my mother's womb.* Thine eyes did see my substance when it was yet imperfect; and in thy book all my members were written, which in continuance were fashioned when as yet there was none of them. How precious are thy thoughts (or, thy wonderful contrivances) concerning me, O God! How great is the sum of them! If I should count them, they are more in number than the sand." To which may be added the words of Job, "Thine hands have made and fashioned me; thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews; and thy visitation preserveth my spirit."-When we contemplate the minute wonders of creation, and are struck with astonishment at the inconceivable smallness of certain animated beings,-how can we more appropriately express our feelings than in the language of Scripture," He is wonderful in counsel, and excellent in working; his wisdom is unsearchable, his understanding is infinite; marvellous things doth he which we cannot comprehend. There is none like unto thee, O Lord, neither are there any works like unto thy works. Thou

• In our translation, the beauty and emphasis of this passage are partly lost. The expression," curiously wrought," literally translated, signifies "flow. ered with a needle." The process of the formation of the human body in the womb is compared to that

in a piece of delicate work wrought with a fine needle, or fashioned with peculiar art in the loom; which, with all its beautiful proportion of figure and variety of colouring, rises by degrees to perfection under the hand of the artist, from a rude mass of silk or other materials, and according to a pattern lying before him. In accordance with this idea, the Divine Being is here represented as working a shapeless mass, after a plan delineated in his book, into the most curious texture of muscles, bones, veins, ligaments, membranes, lymphatics, &c. most skilfully interwoven and connected with each other, till it becomes a structure with all the parts, linea ments, and functions of a man,-no one of which is to be seen at first, any more than the figures in a ball of silk, before it is fashioned with the needle. The wonders of this workmanship are farther enhanced from the consideration, that, while human artificers require the clearest light for accomplishing their work, the Divine Artist performs it "in secret," within the dark and narrow recess of the womb. The expression, "How precious are thy thoughts to me," should be rendered, "How precious are thy contrivances respecting me," namely, in reference to the exquisite structure and organalation of the corporeal frame, on which the Psalmist and fixed his meditations.

art great, and dost wondrous things; thou art God alone."

When we contemplate the amazing structure of the heavens-the magnitude of the bodies which compose the planetary system, and the numerous orbs which adorn the nocturnal sky— when we penetrate with the telescope into the more distant regions of space, and behold ten thousand times ten thousand more of these bright luminaries rising to view from every region of the firmament-when we consider that each of these twinkling luminaries is a sun, equal or superior to our own in size and in splendour, and surrounded with a system of revolving worlds-when we reflect, that all this vast assemblage of suns and worlds, forms, in all probability, but a very small portionof Jehovah's empire, and when our minds are bewildered and astonished at the incomprehensible grandeur of the scene-where shall we find language to express our emotions more energetic and appropriate than in such passages as these?"Canst thou by searching find out God? Canst thou find out the Almighty to perfection? He is glorious in power, his understanding is infinite, his greatness is unsearchable. The heavens declare the glory of Jehovah, and the firmanent showeth his handy-work. All nations before him are as nothing, and they are counted to him as less than nothing and vanity. He meteth out the heavens with a span, and comprehendeth the dust of the earth in a measure. Behold! the heaven and the heaven of heavens cannot contain him. By the word of the Lord were the heavens made, and all the host of them by the spirit of his mouth. He spake, and it was done; he commanded, and it stood fast. He doth great things past finding out, and wonders without number. Great and marvellous are thy works, Lord God Almighty! Touching the Almighty we cannot find him out; he is excellent in power, and his glory is above the earth and the heavens. Who can utter the mighty operations of Jehovah? Who can show forth all his praise ?"

Are we led, from the discoveries of modern astronomy, to infer, that numerous worlds besides our own exist throughout the universe? This idea will be found embodied in numerous passages of Scripture, such as the following;"Through faith we understand that the worlds were framed by the word of God." "In these last days he hath spoken to us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds." "Thou hast made heaven, the heaven of heavens, with all their host, and thou preservest them all, and the host of hea ven worshippeth thee." "He sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers. All the inhabitants of the earth are reputed as nothing in his sight. The nations are as the drop of a bucket; and he doth according to his will in the armies of heaven,

moral precepts; and, by familiarizing their minds with the numerous and multifarious facts they exhibit, and comparing them with the history of na tions, and with passing events, they would gradually acquire an enlightened and comprehensive view of God's superintending providence. The study of the Scriptures, in their native simplicity, with the helps now alluded to, and without inter mixture of the technical language of theologians, and of party opinions, would be of vast importance in religion. It would convince the unbiass ed inquirer how little foundation there is in the Scriptures themselves, for many of those numerous disputes about metaphysical dogmas, which have rent the Christian world into a number of shreds and patches, and produced jealousy and

We may now ask, if such an assertion can be made, in truth, with regard to any other writings, ancient or modern, whose sentiments have not been derived from the sacred oracles? Can we find in the writings of all the poets, philosophers and orators of Greece and Rome, sentiments so dignified, appropriate and sublime, in relation to the objects to which we have alluded? Do not such writers frequently misrepresent and even caricature the system of nature? Are not their descriptions of the gods, and the actions they attribute to them, in many instances, mean, ridiculous, unworthy of the character of superior beings, and even in the highest degree immoral and profane? And, if we turn to the literature and the sacred books of the Chinese, the Per sians, the Hindoos or the Japanese, shall we find any thing superior? And is not the circumstance to which we have adverted, a strong presumptive evidence that the Scriptures of the Old and New Testament were written under the inspiration of the Almighty; and consequently, that they are "profitable for doctrine, for reproof, and for instruction in righteousness, that the man of God may be made perfect, and thoroughly furnished unto all good works?"

Such is a brief view of some of the advantages which may be derived from history and general science in the study of the Scriptures. There is, indeed, scarcely a branch of useful knowledge, of whatever description, but may be rendered in some way or another, subservient to the elucidation of the sacred oracles, and in enabling us to take a wide and comprehensive view of the facts and doctrines they declare. Were the great body of mankind, therefore, instructed in general knowledge, and accustomed to rational investigations, they would be enabled to study the Scriptures with much greater interest and intelligence than they can now be supposed to do. They would perceive the beauty and sublimity of their language, the dignity and excellence of the sentiments they contain, the purity of their doctrines, and the beneficent tendency of their

appeared predominant. He would soon be enabled to perceive, that the system of Revelation chiefly consists of a series of important facts, connected with the dispensations of God towards our race, and interwoven with a variety of practical and interesting truths; and that the grand design of the whole is to counteract the effects of moral evil, to display the true character of Deity, to promote love to God and man, to inculcate the practice of every heavenly virtue, and to form mankind into one harmonious and affectionate society. He would find none of the technical terms and phraseology which the schoolmen and others have introduced into their systems of theology; nor any of those anathemas, which one sectary has so frequently levelled at another, applied to any one, excepting to those "who love not our Lord Jesus in sincerity." He would naturally be led to the conclusion, that what is not clearly and explicitly stated in the Scriptures, or but obscurely hinted at, in reference to the external government of the church or any other subject, cannot be a matter of primary importance, and consequently, ought never to be the subject of virulent dispute, or the cause of dissension or separation among Christians-and that those things only are to be considered as the prominent and distinguishing truths of religion which are the most frequently reiterated, and expressed with such emphasis, and perspicuity, that "he who runs may read them."

Again, such an intelligent study of the Scriptures as would accompany the acquisition of general knowledge, would have a tendency to promote the union of the Christian church. Ignorance and distorted views of the truths of revelation are almost uniformly accompanied with illiberality and self-conceit; and where these prevail, silly prejudices are fostered, and party opinions tenaciously adhered to, and magnified into undue importance. But an enlightened mind,-the farther it advances in the path of knowledge and in the study of the Sacred Oracles, the more will it perceive the limited nature of its faculties, and the difficulty of deciding on certain mysterious

doctrines; and consequently, the more will it be disposed to grant to every other mind a liberty of thought on subordinate religious subjects, and to make every allowance for those educational prejudices and other causes which have a tendency to warp the mind to certain favourite opinions. And, when such a disposition more generally prevails, and is accompanied with the exercise of Christian love and moderation-the spirit of party will be gradually undermined, and all who recognise the grand and essential features of genuine Christianity will unite in one lovely and harmonious society. But, so long as ignorance and habits of mental inactivity prevail among the great body of the population, such a happy consummation cannot be expected.*

In short, were the Sacred writings studied with reverence and attention, and those departments of knowledge to which I have alluded brought forward to assist in their investigation, Infidelity would soon feel ashamed of its ignorance and impertinence, and hide its head in retirement and obscurity. It is owing, in a great measure, to ignorance of the Scriptures, that so many avowed infidels are to be found in society. "They speak evil of the things which they know not;" "their mouth speaketh great swelling words" of vanity against truths which they never investigated, and which, of course, they do not under stand. Even some of those who have attempted to write against revelation are not ashamed to avow, that they have never either read or studied the writings it contains. Paine, one of the most virulent adversaries of Christianity, had the effrontery to affirm, that, when he wrote the first part of his "Age of Reason," he was without a Bible. "Afterwards," he tells us, in schoolboy language, "I procured a Bible and a Testament." Who, but an arrant fool would have made such a declaration, and thus have proclaimed his own impertinence and folly? and who would have listened with patience to such an impudent avowal, had it been made in relation to any other subject? For, to attempt to answer a book which one had not read, is surely the height of presumption and impudence, and plainly indicates, that the mind was previously prejudiced against it, and determined to oppose its sentiments. Others have looked into the Bible, and skimmed over its contents, with the express purpose of finding faults

who presume to act in this manner should never come to the knowledge of the truth? What book in the world would stand such an ordeal? There is no treatise on any subject whatever, which, if treated in this manner, might not be made to appear a mass of absurdities and contradictions. If the Bible is to be read at all, it must be perused both with reverence and with in. telligence; and there is no one who enters on the study of it, in such a state of mind, but will soon perceive, that it contains "the witness in itself," that it is from God, and will feel, that it is "quick and powerful" in its appeals to the conscience, and a "searcher of the thoughts and intents of the heart." But he who reads it either with scorn, with negligence, or with prejudice, needs not wonder if he shall find himself only confirmed in his folly and unbelief. "For a scorner seeketh wisdom, and findeth it not; but knowledge is easy unto him that hath understanding.

I have dwelt, at considerable length, on the topic of Christianity, because it is a subject of pe culiar interest and importance to every individual. If, in systems of education, and in the means by which mankind at large may be enlightened and improved, the knowledge of religion be overlooked, and its moral requisitions disregarded, more evil than good may be the result of the dissemination of general and scientific knowledge. We have a proof of this in the scenes of anarchy, licentiousness and horror which succeeded the first French revolution, when revealed religion was publicly discarded, and atheism, infidelity, and fatalism, accompanied with legalized plundering, became "the order of the day." If knowledge is not consecrated to a moral purpose, and prosecuted with a reference to that immortal existence to which we are destined, the utility of its general diffusion might be justly called in question. But, when prosecuted in connexion with the important discoveries of revelation, it has a tendency to raise man to the highest dignity of which his nature is susceptible, and to prepare him for more exalted pursuits and enjoyments in the life to come,

SECTION X.

ing only those adventitious circumstances in which they are placed, and those external trappings with which they are adorned. Wherever wealth and splendour, and high-sounding titles have taken up their residence, the multitude fall down and worship at their shrine. The natural and acquired endowments of the mind are seldom appreciated and respected, unless they are clothed with a dazzling exterior. A man of genius, of virtue and of piety, is not distinguished from the common herd of mankind, unless he can afford to live in an elegant mansion, to entertain convivial parties, and to mingle with the fashionable and polite. The poor and ignorant peasant looks up with a kind of veneration to my lord and my lady, as if they were a species of superior beings, though, perhaps, with the exception of a few trifling accomplishments, they are scarcely raised above the level of the vulgar whom they despise, in respect to intellectual attainments; and they are often far beneath them in those moral accomplishments which constitute the true glory of man,-being too frequently the slaves of many foolish caprices and unhallowed passions. To pay homage to mere titles, rank or riches, has a tendency to degrade the human mind, and has been the source of all that vassalage, slavery and despotism which have prevailed in the world. On the other hand, the man of rank and fashion looks down with a species of disdain, and considers as unworthy of his notice, the man of talent, or the rational inquirer after truth, if he is clad in a homely dress, and possessed of only a small share of wealth; because, forsooth, he is unqualified to accompany him to horse-races, assemblies, masquerades, and other fashionable entertainments. Many an individual of superlative worth and merit has been thus overlooked by his superiors in rank, and even by the great body of his fellow-men, and has passed through the world almost unnoticed and unknown, except by a few minds congenial to his own. For the beauties and excellencies of mind can only be perceived and appreciated by those whose mental faculties have been, in some degree, enlightened and improved, and who are qualified to estimate the value of a jewel, although its casket may be formed of coarse materials, and besmeared with sand and mud.

The multitude form no less erroneous estimates in regard to human happiness. Having felt little other misery than that which arises from poverty, want, or excessive labour, they are apt to imagine, that where riches abound, and the avenues to every sensitive enjoyment are free and unobstructed, there misery can scarely gain admittance, and the greatest share of human happiness must be found; that where there is wealth there can be little sorrow, and that those who glide along in splendour and affluence can scarcely be acquainted with the cares and anxieties which press so heavily upon the rest of mankind.

Hence the ruling passion, which distinguishes the majority of mankind, to aspire after elevated station and rank, and to accumulate riches, although it should be at the expense of trampling under foot every social duty, and every moral principle, and even at the risk of endangering life itself. Hence, the idle and the vicious are led to imagine, that if they can but lay hold of wealth, whether by fraud, by deceit, or by open violence, they will be able to administer nutriment to those desires which, when gratified, will complete their happiness.

It is evident, that nothing can be supposed more effectual for counteracting such fallacious tendencies of the human mind, than the cultiva tion of reason, the expanding of the intellectual faculties, and the habit of applying the princi ples of knowledge to the diversified phenomena of human character and conduct. The man whose mind is accustomed to investigation, and to take an extensive range through the regions of science, and who considers his mental powers as the chief characteristic by which he is distinguished in the scale of animal existence, will naturally be guided in his estimates of human character, by moral and intellectual considerations. His eye will easily penetrate through the thin veil of exterior and adventitious accompaniments, and appreciate what alone is worthy of regard in the characters of men, whether they be surrounded by wealth and splendour, or immersed in poverty or obscurity. And with respect to human happiness, a person of this description will easily enter into such a train of reasoning as the follow ing, and feel its force :-That, in respect of wealth, what we cannot reach may very well be forborne; that the inequality of happiness on this account is, for the most part, much less than it seems; that the greatness which we admire at a

distance, has much fewer advantages, and much less splendour, when we are suffered to approach it; that the happiness which we imagine to be found in high life, is much alloyed and diminished by a variety of foolish passions and domestic cares and anxieties, of which we are generally ignorant; and that the apparent infelicity of the lower stations in society is frequently moderated by various moral and domestic comforts, unknown to many of those who occupy the highest ranks of social life. There is a certain portion of external enjoyment without which no man can be happy; and there is a certain portion of wealth to procure this enjoyment which every rank of society ought to possess, and which even the lowest ranks would obtain, were the movements of the social machine properly conducted. But, to pursue riches, with all the violence of passion, as the chief end of our being, is not only degrading to our intellectual natures, and tends to block up the avenues to tranquil enjoyment, but is fraught with toil and anxiety and innumerable hazards. "Wealth,” says a