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the things which are seen are temporal, but the things which are
not seen are eternal.
MACMILLAN AND CO.
... μη σκοπούντων ημών τα βλεπόμενα, αλλά τα μη βλεπόμενα: τα γάρ βλεπόμενα, πρόσκαιρα τα δε μη βλεπόμενα, αιώνια. Προς Κορινθίους, Β'. δ'.
Animula ! vagula, blandula,
“God hath endowed us with different faculties, suitable and proportional to the different objects that engage them. We discover sensible things by our senses, rational things by our reason, things intellectual by understanding ; but divine and celestial things he has reserved for the exercise of our faith, which is a kind of divine and superior sense in the soul. Our reason and understanding may at some times snatch a glimpse, but cannot take a steady and adequate prospect of things so far above their reach and sphere. Thus, by the help of natural reason, I may know there is a God, the first cause and original of all things; but his essence, attributes, and will, are hid within the rail of inaccessible light, and cannot be discerned by us but through faith in his divine revelation. He that walks without this light, walks in darkness, though he may strike out some faint and glimmering sparkles of his own. And he that, out of the gross and wooden dictates of his natural reason, carves out a religion to himself, is but a more refined idolater than those who worship stocks and stones, hammering an idol out of his fancy, and adoring the works of his own imagination. For this reason God is nowhere said to be jealous, but upon the account of his worship.”—Pilgrim's Progress, Part III.
FORGETFUL of the splendid example shown by intellectual giants like Newton and Faraday, and aghast at the materialistic statements nowadays freely made (often professedly in the name of science), the orthodox in religion are in somewhat evil case.
As a natural consequence of their too hastily reached conclusion, that modern science is incompatible with Christian doctrine, not a few of them have raised an outcry against science itself. This result is doubly to be deplored ; for there cannot be a doubt that it is calculated to do mischief, not merely to science but to religion.
Our object, in the present work, is to endeavour to show that the presumed incompatibility of Science and Religion does not exist. This, indeed, ought to be self-evident to all who believe that the Creator of the Universe is Himself the Author of Revelation. But it is strangely impressive to note how very little often suffices to alarm even the firmest of human faith.
Of course we cannot, in this small volume, enter upon the whole of so vast a subject, and we have therefore contented ourselves with a brief, though, we hope, sufficiently developed, discussion of one very important-even