enumerate seven distinct sciences as comprehended under this head. These are Orthography, Orthoepy, Grammar, Prosody, Logic, Rhetoric, and every species of Engraving or Chirography. This is usually the first branch of science taught, but it ought also to be the last. The acquisition and the communication of knowledge being the chief end of education, that part which most subserves this high end ought to be both first, midst, and last.

Gentlemen, after having made the tour of so many sciences, and ranged at large over a field so extensive, we have no time to descant upon the Arts. I will only say that these are both the useful and the fine or liberal arts. On the useful or mechanical arts there is no need that I detain you; and I will only say that the fine arts are not contrasted with the useful, as in opposition to them; but to distinguish them from such as are necessary or useful only. They are generally regarded as six, but I will add one to them. They are poetry, music, painting, sculpture, engraving, architecture of the different orders-to which I will add, good manners.

There remains but one point to consummate our plan-the connexion of science, all true science, with religion. One might as rationally seek to comprehend an effect without any knowledge of its cause, as to comprehend any part of the science of the universe without some knowledge of its Author. God and his works are the basis of all the science in the world. But as the universe is not without God, nor God now without his universe; so no science, whether physical or ethical, can be thoroughly learned without the revealed knowledge of God. We study man in his works and in his word, and we contemplate our Creator through the medium of what he has done and said.

The works of God are his first and most ancient revelation of himself; and had not man, by his apostacy, lost the art of reading and studying the works of God, he would not have stood in need of any other medium of knowing him, or of communicating with him, than this wonderful and greatly diversified volume of nature. And even as it is, the intelligent Christian makes the greatest proficiency in studying nature and the Bible by making them subservient to each other-sometimes interpreting the Bible by nature, and at other times expounding nature by the Bible. They are two voices speaking for God-two witnesses of his being and perfections; but neither of them is wholly sufficient to all the variety of human circumstance without the other.

But we need no more striking evidence of the intimate connexion between science and the Bible than the well established fact, that all the great masters of science were believers in the Bible and cherished the hopes which it inspires. Bacon, the founder of the inductive philosophy; Locke, the great

mental and moral philosopher; and Newton, the interpreter and revealer of nature's secrets, are well known to the religious as well as to the scientific world, as believers in the Bible and expounders of its doctrine, its precepts, types, and promises. They are as eminent for their homage to the Bible as for their devotion to the studies of nature. Philosophy, with them, and Christianity were not at variance.

They saw the immutable and inimitable traces and characters of one and the same Supreme Intelligence clearly and boldly written on every page of the volumes of Creation, Providence, and Redemption. They were persuaded that the still small voice which whispers in every star and in every flower, speaks aloud in the language of authority and of love in all the precepts and promises of the Law and of the Gospel. Such were the great founders of the reigning philosophy and sciences of the present day. But I speak not of the first class only: for it seems as if the Father of Lights had vouchsafed all useful sciences, discoveries, and arts to those who acknowledged his being and perfections, and to none else. So general, if not universal, is this feature of his providence, that I know not the name of the founder of any science, or the inventor of any useful art, or the discoverer of any great master truth in any department of human thought, who did not acknowledge the God of the Bible and cherish the hope of a future life.

I have permitted my mind to take a long retrospect into the annals of the great inventions and discoveries, the authors and founders of those sciences and arts that have since the dark ages new-modelled society and the world, to see if there was any one of them who had divorced nature and religion, or who had reject ed the being, perfections, and providence of God, or denied the authenticity and inspiration of his word. By the examination I have been greatly confirmed in my theory, that "the secrets of the Lord are with them that fear him," even the great secrets of nature, as well as of his purposes and will in reference to the future. Beginning with the invention of the mariner's compass, in the early part of the 14th century, by Flavio Gioia, born A. D. 1300, and descending in a direct line down to Sir Humphrey Davy, who but a few years since passed the Jordan of time, I observe that all the sciences and arts that have been introduced or perfected during the last five hundred years-which have made this century so unlike the year 1300-have been given to us by men who looked through Nature, Society, and Art, up to Nature's God.

Of this sort were Dr. Fust, or Faust, a goldsmith of Mentz, who invented the art of printing on wooden blocks, and gave it to the world in 1430; Schæffer, his son in-law, who, in 1442, in

vented the casting of metallic types; Christopher Columbus, born at Genoa, 1436, who discovered a new world in 1492; Copernicus, born at Thorn, in Prussia, 1472, who displaced the Ptolemaic system of the universe, and suggested the elements of the present demonstrative system; Tycho Brahe of Sweden, born in 1546, and Kepler of Wiel, of Wirtemberg, born in 1571, who, though of somewhat conflicting opinions in some branches of the Copernican system, greatly advanced it by their discoveries; Galileo, born at Florence, 1564, who first discovered the gravity of the air and sundry new astronomical truths, inventor of the pendulum and of the cycloid, and an able defender of the Copernican system; Descartes, tob, a native of Tourraine, born 1596, though erroneous in his doctrine of the vortices and in some metaphysical speculations, nevertheless in mathematics, algebra, and in his analytics greatly advanced the cause of science, and became the founder of the Cartesian Philosophy, now reviving in some of its branches in Europe; Boyle, inventor of the air-pump, born in 1626-one of the most retiring and devout philosophers; Isaac Barrow, the light of the age in mathematics, philosophy, and theology-the instructor of Newton-born in England, 1630. Passing over the famous epocha of Sir Francis Bacon, born 1561; Locke, born 1632; and Newton, born ten years after, 1642, we can only name Franklin the American sage and distinguished philosopher, born 1706; Euler, born 1707; Ferguson, born 1710; Sir William Herschel, born 1738; James Watt, L. L. D., born 1730, improver of the steam-engine first invented by the Marquis of Worcester, 1660, and author of various useful inventions; Robert Fulton, the inventor and constructor not of the steam. engine, but of the steam-boat, born in Pennsylvania, 1765; and Sir Humphrey Davy, born 1778, the enlarger and perfecter of the science of Chemistry all mighty men of science, or in the useful arts and discoveries which have really new-modelled the world. These, however, are not all the men of renown that should be mentioned in a full cataloge of public benefactors in science and art. Some, indeed, might plausibly think that we ought to have begun with Roger Bacon, almost a century before the age of Gioia, and have given him and Schwartz a conspicuity in this class of renowned and noble spirits-Bacon, for his many new discoveries; and Schwartz, for his invention of gunpowder: but we have been rather too particular, our object being only to name the mighty chiefs in each department, and to adduce them in proof of this important point- that true science and religion are most intimately associated both in theory and practice; other wise we should have embellished our cloud of witnesses with such men as Harvey, Gall, Spurzheim, &c. &c.

There are but the names of La Place and Franklin concerning

whom infidelity itself could have the hardihood to complain. They might say that the atheist La Place is worthy of a rank amongst the greatest philosophers: but I ask, What new truth, or science, or new art did he discover or teach? Newton opened the door and led the way for him into the study of nature.

'But Franklin,' says the sceptic, 'belonged to us.' Strange arrogance, indeed! Read the epitaph on his tomb-stone, sketched by his own hand; and see his hope of a future life and his acknowledgment of his Creator and Benefactor unequivocally expressed in it.

It was observed that one of the principal difficulties in the proper classification of science and of human knowledge is found in the fact, that all the sciences run into each other, and are separated rather by gradations than by clear and prominent lines of demarcation. Now if this be true in physics or ethics, it is most certainly and evidently true of their connexion and intimacy with religion. In the natural sciences we cannot advance a single step without the perception of adaptation and design. The cosmical adaptations are so numerous, obvious, and striking, that we are compelled to notice them, and to see that, like the leaves that envelope the rose-bud, from the inmost petal that enfolds the germ,to the outermost covering, they are all shaped and fitted, not only to one another, but to the central stamina, for whose protection they seem to have been made. Thus the whole solar system seems to exist for our earth; our earth for its vegetable and animal productions; and these again for man. Our earth, however, appears to be adapted to the universe as the universe is to it; and after it has subserved human existence as its ultimate end, it again repays to the system of nature the aids and advantages furnished it by its neighboring planets. Thus the whole universe, both in its general laws and in all its particular arrangements, is one immense system of means and ends, suggesting to the true philopher one great First Cause and one grand Last End, between which all things exist.

It is as impossible, then, to understand any portion of such a system with a clear comprehension, viewed apart from this great First Cause and Last End of all things, as to understand a human finger without a human hand, a hand without an arm, an arm without a body, a human body without a mind, a mind without the Supreme Intelligence.

If it be folly, plain palpable folly to pronounce an opinion. upon a part, when ignorant of the whole to which that part belongs, what shall we say of his philosophy who dogmatically pronounces upon science in general, who has not studied any one fully; or of him who has studied but a single chapter in the volume of Nature, and yet presumes to judge the whole library

of the universe! And is not this, gentlemen, his character who would presume to divorce the study of Nature from the knowledge of its First Cause, or from the science of the Bible, on the pretence that it is unnecessary, or, which is the same thing, that any one science may be as fully comprehended without, as with, the knowledge of Him who is himself, his being, perfections, and will, the sum and substance, the Alpha and Omega of them all? But who, of unperverted reason and of uncorrupted affections, could wish to study science without tracing its connexion and its intimacies with the most magnificent, sublime, and interesting of all sciences-the knowledge of God, of our own origin, destiny, and duty? If there be beauty, grandeur, sublimity, immensity, infinity in this stupendous temple of the universe, how infinitely beautiful, lovely, grand, and glorious must be that august and adorable One who had from all eternity the archetypes of every system, and of every creature, existing in his own mind, unexpressed; awaiting the moment which infinite wisdom, power, and benevolence had pitched upon as the most fitting to speak them forth into being. To make the universe and all its science the way, the means to know him, would to us appear the true wisdom and the true happiness of man. He clothes himself with light as with a garment; nay, he has clothed himself with his own creations, insomuch that the clear intelligence of them is the clear intelligence of himself.

To me it has ever been a paradox, a mystery, how any one can feast on nature, or luxuriate in the high enjoyment of the arcana which science reveals-how any one can in ecstacy and rapture contemplate the celestial and the terrestrial wonders of creation, and yet be indifferent either to the character or will of Him who is himself still infinitely more wonderful and glorious than they-how any one can admire the developments of the Creator, and forbear himself to adore. Assuredly there is something wrong, some superlative inconsistency or mistake in this matter; else it would be impossible to delight in the works, and neglect or despise the workman.

When education shall be adapted to the human constitution and conducted in full reference to the rank and dignity of man, then will the connexion of science and religion, of nature and God, be made not merely the subject of an occasional lecture, but a constant study; the universe will then be but a comment on the Supreme Intelligence; the being, perfections, providence. and will of the Almighty Father will always be the text; and every science but a practical view of Him in whom we live, and are moved, and have our being, and of our responsibilities and obligations to Him who has endowed us with these noble faculties and powers, on account of which we rejoice and triumph in existence.