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LECTURE THE FIFTH;

ON

THE NATURAL SCIENCES.

PART I.

CONNEXION of the Natural Sciences with the preceding topics. MEDICINE.-Applied in Germany to the denial of our Saviour's resurrection.-General remarks upon the utility of discussing such objections.—The reality of our Redeemer's death, and consequently the truth of his resurrection, vindicated by physicians, upon medical grounds Richter, Eschenbach, the Gruners.-Translation of an Arabic narrative of a crucifixion.

GEOLOGY.-Classification of systems. First, systems professedly framed to defend Scripture.-Older theories of the earth Penn, Fairholme, Croly.-Defects of such systems. Secondly, systems opposed to Scripture: Buffon, and other French writers. Thirdly, purely scientific researches.-Example of objection from a particular case; Brydone on the lavas of Jaci Reale: confuted by the observations of Smyth, Dolomieu, and Hamilton.— Points of contact between Geology and the Sacred Narrative. The Creation.-Pre-existence of a chaotic state; doctrine of successive revolutions: found in all ancient cosmogonies, and in the Fathers of the Church. Fossils; early speculations regarding their origin: Cuvier's discoveries.-Constancy and regularity of the cause

employed in such revolutions.-Elie de Beaumont's theory of the elevation of mountains: its accordance with Scripture.-Theory of the days of creation being periods.— Opinions of modern foreign geologists on the harmony between the Mosaic creation and geological observations.

LECTURE THE FIFTH.

"In all pursuits," says the amiable philosopher Fronto, "I think it better to be wholly ignorant and unskilled, than half-learned and half-expert. Philosophy, too, they say, it is better never to have touched, than to have but partially tasted; inasmuch as those become most malicious, who, pausing in the porch of science, turn away without proceeding farther."* Nothing has proved the accuracy of these observations so well as the connexion between the natural sciences and revealed religion. It has been the malice of superficial men, who had not patience or courage to penetrate into the sanctuary of nature, that has suggested objections, from her laws, against truths revealed. Had they boldly advanced, they would have discovered, as in the cavern-temples of India and Idumea, that the depths which serve to conceal her darkest mysteries, may the soonest be changed into fittest places for profound adoration.

* "Omnium artium, ut ego arbitror, imperitum et indoctum esse præstat quam semiperitum et semidoctum. Philosophiæ quoque disciplinas ajunt satius esse nunquam attigisse quam leviter et primoribus ut dicitur labiis delibasse; eosque provenire malitiosissimos, qui in vestibulo artis obversati, prius inde averterint quam intraverint." -Ad M. Caes. lib. iv. ep. 3, Romæ, 1823, p. 94.

The natural sciences, of which we have now to treat, are usually connected with religion, by forming the basis of what is called "natural theology," that is, by giving strong demonstration of the goodness and wisdom of God, in the works of creation, and thus showing the existence of a regulating providence in the construction and direction of the universe. The very character of the course of lectures which I have undertaken to deliver, forbids me to enter upon the consideration of this connexion: and, even if want of abundant materials for my definite undertaking, had inclined me to wander into this ground, I should have felt myself deterred by the detailed and interesting, as well as learned and able, manner, in which that branch of religious science has of late been treated in the Bridgewater publications. If, therefore, we confine ourselves, according to our engagement, to the connexion between science and revealed religion, we shall find that the study of which I last discoursed, may appear very naturally to lead us into the consideration of the alliance, if any exists, between philosophical pursuits and the facts communicated in the inspired pages. For we may truly say, that in attempting to establish the unity of the human race, we found ourselves involved in a variety of physiological speculations, and had to unravel the action of natural causes upon the physical organization of man. This would seem to conduct us into the department of medicine; and, however strange it

may appear to you, it is through this study that I mean to lead you into the natural sciences.

You will probably ask, what light the progress of medicine can throw upon the truths of religion. Not much, perhaps, if we consider it as an aggregate of principles, varying in different schools, as a succession of theories, most conflicting among themselves, and not often referred to any illustration of sacred doctrines. But, in particular cases, in the examination of individual facts, where science has been first invoked by the adversaries of revelation, a fuller and more learned discussion, based exclusively upon scientific principles, has done the work of confutation much more effectually, and much more satisfactorily, than mere theology could have achieved it. I will select one example, in which superficial medical observation has been applied to the denial—and, afterwards, more solid learning to the complete vindication, of an important portion of the Christian evidences.

I must, however, premise some observations, which may apply to other cases, in future lectures, as well as to the one in hand. Is it useful, it may be asked, or is it wholesome, to bring before you objections against sacred and solemn truths, which have never been proposed to you, and of which you, perhaps, are ignorant? Would it not be better to waive illustrations of my theme, that tend to make you acquainted with irreligious discussions, or free-thinking assertions, broached

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