In the details of examples adduced from different branches of physical science, I have endeavoured, as far as possible, to avoid technicalities, or at least to explain the scientific terms referred to, in the most popular form of illustration of which they appeared susceptible. Indeed throughout in the exposition of the argument, it has all along been made an object to elucidate the principles in the most perspicuous manner which the nature of the subject would admit, and to carry on the discussion in such a form as would be suitable to the general reader.

One further remark must be added. In some of the late critical discussions on natural theology, great stress has been laid (as appears to me very unfairly,) on the omissions of certain writers. No author ought fairly to be subject to animadversion for not discussing what the peculiar line of argument he has selected does not lead him to discuss. I am therefore particularly desirous of stating that the present work has no pretensions whatever to include a complete or systematic treatise on natural theology. Its outline embraces only certain particular questions connected with that science; of a nature, indeed, preliminary and general in one part, and in another supplementary and discursive; but in neither instance having any claim to be regarded as treating every point belonging to the subject. In a word, I wish to be judged of, not by what I do not say, but by what I do.

INDUCTIVE SCIENCE

AND

SECONDARY CAUSES,

CONSIDERED AS THE EVIDENCE OF A FIRST CAUSE, AND THE FOUNDATION OF RELIGIOUS TRUTH.

I. THE EVIDENCE AND NATURE OF
PHYSICAL TRUTH.

II. THE APPLICATION OF PHYSICAL
TO DIVINE TRUTH.

INTRODUCTION.

THE study of natural theology cannot be pursued alone, and disjoined from other branches of inquiry. It has a close connexion with the study of physical science on the one hand, and with that of revelation on the other. Whether we dwell upon the nature of the evidences, or upon the truths established, this connexion is equally intimate. The stability of natural theology rests upon the demonstrations of physical truth: and upon the assurance of the great doctrines of natural theology must all proof, and even all notion, of a revelation be essentially founded. This intimate connexion and dependence, however, is by no means generally understood, often questioned, and not unfrequently even disparaged and denied.

In the discussion of the truths of natural theology much difficulty has arisen in some minds, and much misapprehension of the whole nature of the argument. The order and chain of proof, indeed, seems to require but little consideration to render it evident. Yet it is very generally misconceived. That prolific source of mistake, the ambiguity of terms, operates

B

very widely in introducing confusion of thought into all portions of the inquiry. The nature of the proof on which the "theories," as they are often termed, of natural philosophy depend-the distinction between inductive conclusions and hypotheses-the relative use and importance of the two-and the consequent nature and security of the basis on which natural theology rests,-are all points on which there seems to me great need of attempts at a better elucidation than is commonly afforded. And in immediate connexion with these topics, the relation in which the scripture stands to philosophy, (especially where its expressions may be opposed to the conclusions of science,) is a point most pre-eminently requiring to be better explained.

By all thinking inquirers, indeed, the importance of the study of nature as subservient to the great argument of natural theology, is generally admitted; and the evidences which it affords are for the most part such as address themselves powerfully to the conviction even of the least instructed inquirer. And it is not one of the least weighty considerations in favour of the same great inferences, that their evidences are of a nature in some way appreciable by minds of all classes and constitutions, and of all degrees of cultivation. The most cursory survey of nature inspires reflections of the same high tendency in the most illiterate, as the profoundest investigation does in the most philosophical. And the more closely and accurately the phenomena are scrutinized and