In these and other instances, it is more than probable, that a want of attention to the natural laws of the universe, and to the obvious effects which an enlightened mind should foresee they would produce, was the chief cause of the destruction of so many human beings, and of the sufferings of those whose lives were preserved. The same remark may be applied to the circumstances connected with a late fatal accident which happened on the Liverpool and Manchester rail-road.

On Friday afternoon, February 1, 1833, as the second-class train, which leaves Liverpool at three o'clock, was proceeding over Parr Moss, a little on the other side of Newton, one of the tubes which passes longitudinally through the boiler, burst. The consequence was, that a quantity of water fell into the fire, steam was generated in abundance, and the engine stopped. Several of the passengers alighted to see what was the matter, and they incautiously got upon the line of rail-way taken by the trains in going to Liverpool, the contrary to that on which the disabled engine stood. While they were in this situation, a train of wagons from Bolton, proceeding to Liverpool, came up. The persons who had alighted did not see the advancing train, being enveloped in a dense cloud of vapour; and, from the same cause, they were by the conductor also unseen. They accordingly came upon them with fearful violence; several were knocked down, and the wheels of the train passed over four of them. Three of the unfortunate party were killed upon the spot; their bodies being dreadfully crushed; the fourth survived, and was taken forward to the infirmary, but his recovery was considered hopeless. Two of the three killed were elderly persons, whose names were unknown; the third, an interesting young man, who had formerly been in the employ of the Company as a fireman, and who was married only three weeks before. The survivor was a boy about sixteen years of age, who was proceeding from Belfast to Halifax, where his parents reside. The casualty, which was the occasion of this serious result, was itself but trifling, as the train went forward to Manchester after a short delay.

This shocking catastrophe was evidently caused by rashness and imprudence-by not foreseeing what might probably arise from a certain combination of circumstances-or, in other words, by inattention to certain natural laws, both on the part of those who were connected with the Liverpool train of wagons, and of those who conducted the Bolton train. In regard to the passengers in the Liverpool train, it was highly improper that they should have left their seats on the carriage. The accident which befel the unfortunate Mr. Huskisson, at the opening of the rail-way, should have operated as an impressive warning against such a practice. In

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the next place, it was most imprudent to venture upon the other line of rail-way, more especially when a cloud of steam prevented them from seeing what was passing around them.-In regard to the person who had the command of the Bolton train, it was incautious and imprudent in the highest degree, to urge his machinery forward, when he beheld a volume of smoke immediately before him; the least consideration must have convinced him, that some accident must have happened, and that the cloud of steam would prevent those enveloped in it from perceiving the approach of his vehicle; and, therefore, he ought immediately to have abated his speed, so as to have acquired a complete command of the engine by the time it arrived at the spot where the steam was floating. Hence the importance-in conducting steam-engines and other departments of machinery-of having as superintendents, men of prudence and of enlightened minds, capable of foreseeing the probable effects of every combination of circumstances that may happen to occur. For Ignorance is generally proud, obstinate, incautious, precipitate in its movements, and regardless of consequences; so that, through its heedlessness and folly, the most splendid inventions are often impeded in their progress, and their value and utility called in question.

The Liverpool and Manchester Rail-way, and the locomotive powers of the machinery and engines which move along it, constitute one of the most splendid and useful improvements o modern times. From the last half-yearly Re port of the Directors, from June 30 to December 31, 1832, it it satisfactorily proved, that this railway is completely efficient and applicable to all the great objects for which it was designed. During the period now specified, there were carried along the rail-way 86,842 tons goods, 39,940 tons coals, and 182,823 passengers, which is 73,498 fewer than in the corresponding six months of 1831, owing to the prevalence of cholera in Dublin, and in the towns of Manchester and Liverpool. Were this rail-way continued to London, it is calculated, that the journey from Liverpool to the Metropolis, a distance of more than 200 miles, might be performed in eight or ten hours.

No. IX.-Circumstances which led to the invention of the Safety Lamp. Pp. 27, 81.

This lamp, by means of which hundreds of lives have been preserved, was invented in the autumn of 1815. Sir Humphry Davy, the inventor, was led to the consideration of this subject, by an application from Dr. Gray, now Bishop of Bristol, the chairman of a society established in 1813, at Bishop-Wearmouth, to consider and promote the means of preventing accidents by fire in coal-pits. Being then in Scotland, he visited the mines on his return southward, and was supplied with specimens of fire-damp, which,

nations. And, as it is calculated for being universally extended, so its prophets have foretold that its blessings shall ultimately be enjoyed by all nations. In the period in which we live, we behold such predictions more rapidly accomplishing than in former times, in consequence of the spirit of missionary enterprise which now pervades the religious world. And when it shall have extended a little farther in its progress, and shall have brought a few more kingdoms and islands under its authority, its beneficent effects will be more clearly discerned, and the evidences of its celestial origin will appear with a force and power which its most determined adversaries will not be able to gainsay or resist.

In proportion as the physical sciences advance, and the system of nature is explored, will the harmony between the operations of the Creator in the material world and the revelations of his word, become more strikingly apparent. Ever since philosophy began to throw aside its hypothetical assumptions and theoretical reasonings, and to investigate nature on the broad basis of induction, its discoveries have been found completely accordant with the Scriptures of truth, and illustrative of many of the sublime sentiments they contain. Geology, when in its infancy, was eagerly brought forward by a few sceptical and superficial minds, to subserve the cause of infidelity. A few pretended facts, of an insulated nature, were triumphantly exhibited, as insuperable objections to the truth of the Mosaic history and chronology. But later and more accurate researches have completely disproved the allegations of such sceptical philosophers, and were they now alive, they would feel ashamed of their ignorance, and of the fallacious statements by which they attempted to impose on the credulity of mankind. As geology advances in its investigations, along with its kindred sciences, the facts which it is daily disclosing appear more and more corroborative of the description given in the Bible of the original formation and arrangement of our globe, and of the universal deluge. And, therefore, we have every reason to conclude, that when science and art shall have arrived at a still higher point of perfection, and our terrestrial system shall have been more thoroughly explored throughout all its departments, arguments will be derived from philosophy itself in support of the divinity of our religion, which will carry irresistible conviction to every mind. Such is a very brief summary of the internal evidences of the Christian religion. It is distinguished by the dignity and sublimity of the style and sentiments of the writings which contain its revelations, it exhibits the most rational and consistent views of the attributes of the Divine Being, it gives us full assurance of a future state of immortality,-it points out the way by which pardon of sin and deliverance from moral evil may be obtained,—it exhibits the purest and

most comprehensive system of morality,-it ex plains certain moral phenomena which would otherwise have been inexplicable,—it affords strong consolation under the evils of life,-it communicates the knowledge of interesting facts and doctrines which can be found in no other record, it has produced the most beneficial effects on the state of society wherever it has been received,-it is completely adapted to the necessities of man, and calculated for being universally extended over the world;-to which we might have added, that it is consistent in all its parts, when viewed through the medium of enlightened criticism, and harmonises with the principles of sound reason, and the dictates of an enlightened conscience. These are characteristics which will apply to no other system of religion that was ever proposed to the world; and if Christianity, accompanied with such evidences, is not divine in its original, we may boldly affirm that there is no other religion known among men that can lay claim to this high prerogative. But we do not think it possible that the mind of man can receive a more convincing demonstration of the truth of Christianity than is set before us in the authentic facts on which it rests, in its tendency to pro duce universal happiness, and in the intrinsic excellence for which it is distinguished. That man, therefore, by whatever appellation he may be distinguished, who sets himself in opposition to the spirit of this religion, and endeavours to counteract its progress, must be considered as not only destitute of true taste and of moral excellence, but as an enemy to the happiness of his species. If the religion of the Bible is discarded, we are left completely in the dark with regard to every thing that is most interesting to man as an intellectual being, and as a moral and accountable agent. We should, in this case, have the most imperfect conceptions of the attributes of Deity, and should know nothing of his designs in giving us existence, and placing us in this part of his empire,-we should remain in ignorance whether the world had a beginning or had existed from eternity, or whether we shall ever have an opportunity of beholding the grand system of the universe a little more unfolded,— we should be destitute of any fixed moral laws to direct us in our social transactions and intercourses,-we should be entirely ignorant of the principles and objects of the moral government of the Almighty, we should be destitute of any consolation under the afflictions and calamities of life,—we should hang continually in doubt whether death is to put a final termination to our being, or convey us to another and an eternal state of existence; and, at length, we should be plunged into the gulf of universal scepticism, into which every rejecter of revelation ultimately sinks.

It may not be improper to remark, that the religion to whose characteristics I have now adverted, is not to be considered as precisely that

form of Christianity which has been established in Italy, in Germany, in Russia, or in Britain; or as it is professed by Episcopalians, Presbyterians, Independents, or any other sectary; or as it is expounded in the catechisms, confessions, or systems of divinity, which have been published by the different denominations of the Christian world. In all these cases, its true glory has been obscured, its beauty defaced, and its purity contaminated, by passing through the atmosphere of human folly and corruption; and opinions and practices have been incorporated with its leading principles altogether repugnant to the liberal and expansive spirit for which it is distinguished. It is to the Christianity of the Bible alone to which I refer. It is there alone that it is to be seen in its native purity, simplicity, and glory; and he who neglects to study the Scriptures, unfettered by the trammels of human systems, will never be able fully to perceive or to appreciate the true excellence of that religion, which is "pure and peaceable, full of mercy and good fruits," and which breathes "good will towards men." For, in some of the forms which Christianity has assumed in certain countries, it has been so much blended with human inventions, as to be scarcely distinguishable from heathenism; and, consequently, in such cases, it has seldom been accompanied with those beneficial effects which it is calculated to produce. And, among almost all the sectaries in every country, either some of its distinguishing features have been overlooked, or its doctrines mixed up with metaphysical dogmas, or its practical bearings disregarded, or opinions respecting its forms and circumstantials set in competition with its fundamental truths and moral requisitions. "Nevertheless, the foundation of God standeth sure,”—and the Divine fabric of Christianity will remain unshaken and unimpaired, so long as the Scriptures are preserved uncontaminated and entire.

The evidences to which I have now adverted are continually increasing in their clearness and force. Time, which is gradually undermining the foundation of error, is enlarging the bulwarks of truth, and adding to their strength and stability. Opposition has tended only to clear away the rubbish which has been thrown around the Christian fabric, but is has shown its foundations to be firm and impregnable. The historical evidence has been gaining strength ever since the days of the apostles, and since the time when Herbert, Chubb, Tindal, Morgan, and other infidel writers attempted to undermine the cause of revealed religion. The defences which were published by Grotius, Sullingfleet, Butler, Leland, Watson, Paley, and others, have shown, that the more the arguments for Christianity have been opposed, sifted, and examined, the more irresistible have they appeared, and the more have they shone with increasing brightness; so that no infidel has ever attempted to meet them on fair

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grounds.--The evidence from prophecy, from its very nature, is continually progressive; and, in proportion as Scripture predictions are studied with judgment and intelligence, and compared with the history of past ages and the present state of the nations, will a new light be thrown on the prophetical writings, which will cause the evidence of their divinity to shine forth with a brighter, lustre, and enable every intelligent observer to read, in passing events and in the revolutions of empires, the faithfulness of the Almighty in accomplishing those declarations, which, "at sundry times and divers manners, he spake to the fathers by the prophets.”—The internal evidence, which has been more overlooked than it ought to have been, is likewise increasing, and will continue to increase, in proportion as the Scriptures are perused with judgment and care, as nature is contemplated with humility and reverence, and as useful knowledge is diffused over the world. When the holy principles of our religion shall have acquired a greater influence over the tempers and conduct of its professors; when the deliberations of statesmen and the conduct of states and empires shall be directed by its maxims and laws; when Christianity shall be divested of the false drapery with which its pretended friends have attempted to adorn it, and freed from the corruptions which human folly has incorporated with its institutions; when all who recognise its leading doctrines, throwing aside party disputes and animosities, shall form themselves into one grand and harmonious association; when a few more portions of the heathen world shall have been brought into subjection to the Prince of Peace, and when the general happiness resulting from such events shall be felt and acknowledged-then, all who behold such blessed transformations will be enabled to read, in characters that cannot be mistaken, that the Creator of the universe is the original author of Christianity, and that the promotion of the best interests of mankind is the great end of all its revelations.

My intention in giving the preceding summary of the evidences of Christianity is, to show, that, without habits of rational thinking and a certain portion of general information, these evidences cannot be thoroughly investigated, nor their weight and importance duly appreciated. For, how can a mind unaccustomed to reading and reflection be supposed capable of entering into all the topics and considerations requisite to be attended to in such investigations, of balancing arguments, of comparing prophecies with their accomplishment in the history of nations,-of detecting sophisms, or of feeling the force of reasonings, however clear or powerful? It is destitute of those fundamental principles and general ideas on which all moral ratiocinations are

grounded. On such a mind, the most weighty arguments and the most cogent reasonings make no sensible impression. It may be susceptible of being biassed against religion by the sneers and sarcasms of jovial companions, and the ridicule with which they may treat the truths of revelation, but it is unqualified either to rebut such impertinences, or to appreciate the excellencies of Christianity, the foundation on which it rests, and the benignant tendency of its doctrines and precepts. And if, in the present day, a man has no acquaintance with the grounds and reasons of revealed religion, and the evidences on which its truth and divinity rest, he will not only be indifferent to the observance of its precepts, and destitute of its supports and consolations, but will be constantly liable to be turned aside to the paths of folly and intemperance, and to become the prey of unthinking fools and scoffing infidels. Whereas, when a man can give a reason of the hope that is in him, his religion becomes a delightful and a rational service, and he is enabled to put to silence the scoffs and vain cavillings of foolish and unreasonable men.

Besides assisting us in investigating the evidences of religion-a certain portion of general information is highly useful, and even necessary for enabling us to understand the Sacred writings. It is true, indeed, that the leading doctrines of revelation, respecting the attributes of God, the mediation of Christ, the way in which salvation is to be obtained, the grand principles of moral action, and the duties connected with the several relations of life, are detailed with such plainness and perspicuity as to be level to the comprehension of every reflecting mind, however unskilled in literature or science. But there are certain portions of Revelation, necessary "to make the man of God perfect," the study of which requires the exertion of all our faculties, and the application of every branch of human knowledge we can possibly acquire. This arises from the very nature of the subjects treated of, and from the limited faculties of the human mind. To illustrate this idea is the object of the following remarks.

1. A considerable portion of Scripture is occupied with prophetical declarations,-in reference to events which have long since taken place, to those which are now happening, and to those which will hereafter happen in the future ages of the world. It contains a series of predictions which embrace the leading outlines of the history of the world, from its commencement to its final consummation. Now, in order to trace the accomplishment of these predictions, and to perceive clearly the events to which they refer, a minute acquaintance with ancient and modern history is indispensably requisite: for it is in nistory, either sacred or civil, that their accomplishment is recorded. And, could we, with one comprehensive glance, take a survey of all

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the leading events which the history of the workarecords, we should be enabled, when reading the prophetical writings, to perceive, at every step, the ideas and purposes of that All-Comprehensive Mind that "knoweth the end from the beginning," and his faithfulness in accomplishing the promises, and executing the threatenings of his word.-A knowledge of Chronology is also requisite, in order to ascertain the time in which predictions were uttered, and the periods to which they refer-and of Ancient Geography, to determine the localities of those tribes or nations to which the prophecies have a reference, and their relative positions with regard to each other.-In particular, it is necessary to be acquainted with the Figurative style in which prophecy is conveyed, in order to understand the writings of the ancient prophets. These writings, in common with those of most of the Eastern nations, are highly poetical, and abound in Allegories, Parables and Metaphors. The Allegory is that mode of speech in which the writer or speaker means to convey a different idea from what the words in their primary signification bear. Thus, "Break up your fallow-ground, and sow not among thorns," stood, not of tillage, but of repentance; and these words, "Thy rowers have brought thee into great waters, the east wind hath broken thee in the midst of the seas," allude, not to the fate of a ship, but to the fate of a city. Of all the figures used by the prophets, the most frequent is the Metaphor, by which words are transferred from their plain and primary, to their figurative and secondary meaning. One of the most copious sources of those metaphors to which the sacred writers resort, is the scenery of Nature. The Sun, Moon, and Stars, the highest and most splendid objects in the natural world, figuratively represent kings, queens, and princes or rulers, the highest in the political world, as in the following passages, "The moon shall be confounded, and the sun ashamed." "I will cover the heavens, and make the stars thereof dark; I will cover the sun with a cloud, and the moon shall not give her light."§_Light and darkness are used figuratively for joy and sorrow, prosperity and adversity; as, "We wait for light, but behold obscurity, for brightness, but we walk in darkness;"-and likewise for knowledge and ignorance;-"The people that walked in darkness have seen a great light," &c. Immoderate rains, hail, floods, torrents, inundations, fire and storms, denote judgments and destruction; Lebanon remarkable for its height and its stately cedars, is used as an image of majesty and strength; Carmel, which abounded in vines and olives, as an image of fertility and beauty; and bullocks of Bashan, rams, lions,