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knowledge to man. That structure is an ever-existing exhibition of every principle upon which every part of mathematical science is founded. The offspring of this science is mechanics; for mechanics is no other than the principles of science applied practically. The man who proportions the several parts of a mill, uses the same scientific principles, as if he had the power of construci. ing an universe; but as he cannot give to matter that invisible agency, by which all the component parts of the immense machine of the universe have influence upon each other, and act in motional unison together, without any apparent contact, and to which man has given the name of attraction, gravitation, and repulsion, he supplies the place of that agency by the humble imitation of teeth and cogs. All the parts of man's microcosm must visibly touch; but could he gain a knowledge of that agency, so as to be able to apply it in practice, we might then say, that another canonical book of the word of God had been discovered.

If man could alter the properties of the lever, so also could he alter the properties of the triangle; for a lever (taking that sort of lever which is called a steel-yard, for the sake of explanation) forms when in motion, a triangle. The line it descends from, (one point of that line being in the fulcrum) the line it descends to, and the chord of the arc, which the end of the lever describes in the air, are the three sides of a triangle. The other arm of the lever describes also a triangle: and the corresponding sides of those two triangles, calculated scientifically, or measured geometrically; and also the sines, tangents, and secants generated from the angles, and geometrically measured, have the same proportions to each other, as the different weights have that will balance each other on the lever, leaving the weight of the lever out of the case.

It may also be said, that man can make a wheel and axis; that he can put wheels of different magnitudes together, and produce a mill. Still the case comes back to the same point, which is, that he did not make the principle that gives the wheel those powers. That principle is as unalterable as in the former cases, or rather it is the same principle under a different appearance to the

eye.

The power that two wheels, of different magnitudes, bave upon each other, is in the same proportion as if the semidiameter of the two wheels were joined together and made into that kind of lever I have described, suspended at the part where the semi-diameters join; for the two wheels, scientifically considered, are no other than the two circles generated by the motion of the compound

It is from the study of the true theology that all our knowledge of science is derived, and it is from that knowledge that all the arts have originated.

The Almighty Lecturer, by displaying the principles of science in the structure of the universe, has invited man to study and to imitation. It is as if he had said to the inhabitants of this globe, that we call ours, "I have made an earth for man to dwell upon, and I have rendered the starry heavens visible, to teach him science and the arts. He can now provide for his own comfort, AND LEARN FROM MY MUNIFICENCE TO ALL, TO BE KIND TO EACH OTHER."

Of what use is it, unless it be to teach man something, that his eye is endowed with the power of beholding to an incomprehensible distance, an immensity of worlds revolving in the ocean of space? Or of what use is it that this immensity of worlds is visible to man? What has man to do with the Pleiades, with Orion, with Sirius, with the star he calls the North Star, with the moving orbs he has named Saturn, Jupiter, Mars, Venus, and Mercury, if no uses are to follow from their being visible? A less power of vision would have been sufficient for man, if the immensity he now possesses were given only to waste itself, as it were, on an immense desert of space glittering with shows.

It is only by contemplating what he calls the starry. heavens, as the book and school of science, that he discovers any use in their being visible to him, or any advantage resulting from his immensity of vision. But when he contemplates the subject in this light, he sees an additional motive for saying, that nothing was made in vain; for in vain would be this power of vision if it taught man nothing.

As the Christian system of faith has made a revolution in theology, so also has it made a revolution in the state of learning. That which is now called learning was not learning originally. Learning does not consist, as the schools now make it consist, in the knowledge of languages, but in the knowledge of things to which language. gives names.

The Greeks were a learned people, but learning with them did not consist in speaking Greek, any more than in a Roman's speaking Latin, or a Frenchman's speaking. French, or an Englishman's speaking English. From what we know of the Greeks, it does not appear that they knew or studied any language but their own, and this was one cause of their becoming so learned; it afforded them more time to apply themselves to better studies. The schools of the Greeks were schools of science and philosophy, and not of languages; and it is in the knowledge

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of the things that science and philosophy teach, that learn ing consists.

Almost all the scientific learning that now exists, came to us from the Greeks, or the people who spoke the Greek language. It, therefore, became necessary for the people of other nations, who spoke a different language, that some among them should learn the Greek language, in order that the learning the Greeks had, might be made known in those nations, by translating the Greek books of science and philosophy into the mother tongue of each nation.

The study therefore of the Greek language (and in the same manner for the Latin) was no other than the drudg ery business of a linguist; and the language thus obtained, was no other than the means, as it were the tools, employed to obtain the learning the Greeks had. It made no part of the learning itself; and was so distinct from it, as to make it exceedingly probable that the persons who had studied Greek sufficiently to translate those works, such, for instance, as Euclid's Elements, did not understand any of the learning the works contained.

As there is now nothing new to be learned from the dead languages, all the useful books being already translated, the languages are become useless, and the time expended in teaching and in learning them is wasted. So far as the study of languages may contribute to the progress and communication of knowledge, (for it has nothing to do with the creation of knowledge) it is only in the living languages that new knowledge is to be found; and certain it is, that, in general, a youth will learn more of a living language in one year, than of a dead language in seven; and it is but seldom that the teacher knows much of it himself. The difficulty of learning the dead languages does not arise from any superior abstruseness in the languages themselves, but in their being dead, and the pronunciation entirely lost. It would be the same thing with any other language when it becomes dead. The best Greek linguist that now exists, does not understand Greek so well as a Grecian ploughman did, or a Grecian milkmaid; and the same for the Latin, compared with a ploughman or milkmaid of the Romans; and with respect to the pronunciation and idiom, not so well as the cows that she milked. It would therefore be advantageous to the state of learning to abolish the study of the dead languages, and to make learning consist, as it originally did, in scientific knowledge.

The apology that is sometimes made for continuing to teach the dead languages is, that they are taught at a time when a child is not capable of exerting any other

mental faculty than that of memory; but that is altogether erroneous. The human mind has a natural disposition to scientific knowledge, and to the things connected with it. The first and favourite amusement of a child, even before it begins to play, is that of imitating the works of man. It builds houses with cards or sticks; it navigates the little ocean of a bowl of water with a paper boat, or dams the stream of a gutter, and contrives something which it calls a mill; and it interests itself in the fate of its works with a care that resembles affection. It afterwards goes to school, where its genius is killed by the barren study of a dead language, and the philosoplier is lost in the linguist.

But the apology that is now made for continuing to teach the dead languages, could not be the cause, at first, of cutting down learning to the narrow and humble sphere of linguistry; the cause, therefore, must be sought for elsewhere. In all researches of this kind, the best evidence that can be produced, is the internal evidence the thing carries with itself, and the evidence of circumstances that unites with it; both of which, in this case, are not difficult to be discovered.

Putting then aside, as a matter of distinct consideration, the outrage offered to the moral justice of God, by supposing him to make the innocent suffer for the guilty, and also the loose morality and low contrivance of sup posing him to change himself into the shape of a man, ín order to make an excuse to himself for not executing his supposed sentence upon Adam; putting, I say, those things aside, as matter of distinct consideration, it is certain that what is called the Christian system of faith, including in it the whimsical account of the Creation-the strange story of Eve-the snake and the apple-the ambiguous idea of a man-god-the corporeal idea of the death of a god-the mythological idea of a family of gods, and the Christian system of arithmetic, that three are one, and one is three, are all irreconcileable, not only to the divine gift of reason, that God hath given to Man, but to the knowledge that Man gains of the power and wisdom of God, by the aid of the sciences, and by studying the structure of the universe that God has made.

The setter-up, therefore, and the advocates of the Christian system of faith, could not but foresee that the continually progressive knowledge that man would gain, by the aid of science, of the power and wisdom of God, manifested in the structure of the universe, and in all the works of Creation, would militate against, and call into question, the truth of their system of faith; and therefore it became necessary to their purpose to cut learning down

to a size less dangerous to their project, and this they effected by restricting the idea of learning to the dead study of dead languages.

They not only rejected the study of science out of the Christian schools, but they persecuted it; and it is only within about the last two centuries that the study has been revived. So late as 1610, Galileo, a Florentine, discovered and introduced the use of telescopes, and by applying them to observe the motions and appearances of the heavenly bodies afforded additional means for ascertaining the true structure of the universe. Instead of being esteemed for those discoveries, he was sentenced to renounce them, or the opinions resulting from them, as a damnable heresy. And prior to that time Vigilius was condemned to be burned for asserting the antipodes, or in other words, that the earth was a globe, and habitable in every part where there was land; yet the truth of this is now too well known even to be told.

If the belief of errors not morally bad did no mischief, it would make no part of the moral duty of man to oppose and remove them. There was no moral ill in believing the earth was flat like a trencher, any more than there was moral virtue in believing that it was round like a globe, neither was there any moral ill in believing that the Creator made no other world than this, any more than there was moral virtue in believing that he made millions, and that the infinity of space is filled with worlds. But when a system of religion is made to grow out of a supposed system of creation that is not true, and to unite itself therewith in a manner almost inseparable therefrom, the case assumes an entirely different ground. It is then that errors, not morally bad, become fraught with the same mischiefs as if they were. It is then that the truth, though otherwise indifferent itself, becomes an essential, by becoming the criterion, that either confirms by corresponding evidence, or denies by contradictory evidence, the reality of the religion itself. In this view of the case, it is the moral duty of man to obtain every possible evidence that the structure of the heavens, or any other part of creation affords, with respect to systems of religion. But this, the supporters or partizans of the Christian system, as if dreading the result, incessantly opposed, and not only rejected the sciences, but persecuted the professors. Had Newton or Descartes lived three or four hundred years ago, and pursued their studies as they did, it is most probable they would not have lived to finish them; and had Franklin drawn lightning from the clouds at the same time, it would have been at the hazard of expiring for it in flames.

Latter times have laid all the blame upon the Goths and Vandals; but, however unwilling the partizans of

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