of the physical sciences, by showing how admirably every advance in our knowledge of the universe harmonizes with the belief of a most wise and good God. To do this effectualiv, may be, I trust, a useful labour. Yet, I feel most deeply, what I would take this occasion to express, that this, and all that the speculator concerning Natural Theology can do, is utterly insufficient for the great ends of Religion; namely, for the purpose of reforming men's lives, of purifying and elevating their characters, of preparing them for a more exalted state of being. It is the need of something fitted to do this, which gives to religion its vast and incomparable importance; and this can, I well know, be achieved only by that Revealed Religion of which we are ministers, but on which the plan of the present work did not allow me to dwell. That divine Providence may prosper the labours of your lordship, and off all who are joined with you in the task of maintaining and promoting this Religion, is, my lord, the earnest wish and prayer of Your very faithful And much obliged servant, WILLIAM WHEWELL. Trinity College, Cambridge, Feb. 25, 1833. NEW YORK CONTENTS. Page. III. Mutual Adaptation of Laws of Nature 13 BOOK I. TERRESTRIAL ADAPTATIONS XII. The Laws of Magnetism XIII. The Properties of Light with regard to Vegetation Page CHAPTER I. The Creator of the Physical World is the Governor of the Moral World II. On the Vastness of the Universe III. On Man's Place in the Universe IV. On the Impression produced by the Contemplation of Laws of Nature: or, on the Conviction that Law im- V. On Inductive Habits; or, on the Im- pression produced on Men's Minds VI. On Deductive Habits; or, on the Im pression produced on Men's Minds VIII. On the Physical Agency of the Deity 221 IX. On the Impression produced by con- sidering the Nature and Prospects of Science; or, on the Impossibility of the Progress of our Knowledge Object of the Present Treatise. THE examination of the material world brings before us a number of things and relations of things which suggest to most minds the belief of a creating and presiding Intelligence. And this impression, which arises with the most vague and superficial consideration of the objects by which we are surrounded, is, we conceive, confirmed and expanded by a more exact and profound study of external nature. Many works have been written at different times with the view of showing how our knowledge of the elements and their operation, of plants and animals and their construction, may serve to nourish and unfold our idea of a Creator and Governor of the world. But though this is the case, a new work on the same subject may still have its use. Our views of the Creator and Governor of the world, as collected from or combined with our views of the world itself, undergo modifications, as we are led by new discoveries, new generalizations, to regard nature in a new light. The conceptions concerning the Deity, his mode of effecting his purposes, the scheme of his government, which are suggested by one stage of our knowledge of natural objects and operations, may become manifestly imperfect or incongruous, if adhered to and applied at a later period, when our acquaintance with the immediate causes of natural vents has been greatly extended. On this account it may be interesting, after such an advance, to show how the views of the creation, preservation, and government of the universe, which natural science opens to us harmonize with our belief in a Creator, Governor, and Preserver of the world. To do this with respect to certain departments of Natural Philosophy is the object of the following pages; and the author will deem himself fortunate, if he succeeds in removing any of the difficulties and obscurities which prevail in men's minds from the want of a clear mutual understanding between the religious and the scientific speculator. It is needless here to remark the necessarily imperfect and scanty character of Natural Religion; for most persons will allow that, however imperfect may be the knowledge of a Supreme Intelligence which we gather from the contemplation of the natural world, it is still of most essential use and value. And our purpose on this occasion is, not to show that Natural Theology is a perfect and satisfactory scheme, but to bring up our Natural Theology to the point of view in which it may be contemplated by the aid of our Natural Philosophy. Now the peculiar point of view which at present belongs to Natural Philosophy, and especially to the departments of it which have been most successfully cultivated, is, that nature, so far as it is an object of scientific research, is a collection of facts governed by laws: our knowledge of nature is our knowledge of laws; of laws of operation and connexion, of laws of succession and co-existence, among the various elements and appearances around us. And it must therefore here be our aim to show how this view of the universe falls in with our conception of the Divine Author, by whom we hold the universe to be made and governed. Nature acts by general laws; that is, the occurrences of the world in which we find ourselves, result from causes which operate according to fixed and constant rules. The succession of days, and seasons, and years, is produced by the motions of the earth; and these again are governed by the attraction of the sun, a force which acts with undeviating steadiness and regularity. The changes of winds and skies, seemingly so capricious and casual, are produced |