Briefly, but nobly, has Sir John Herschel vindicated science from the charge of sceptical tendencies. “Nothing can be more unfounded than the objection which has been taken in limine by persons, well meaning, perhaps, certainly of narrow minds, against the study of natural philosophy, and, indeed, against all science, that it fosters in its cultivators an undue and overweening self-conceit, leads them to doubt the immortality of the soul, and to scoff at revealed religion. Its natural effect, we may confidently assert, on every well-constituted mind, is and must be the direct contrary. No doubt the testimony of natural reason, on whatever exercised, must, of course, stop short of those truths which it is the object of revelation to make known; but while it places the existence and principal attributes of a Deity on such grounds as to render doubt absurd, and atheism ridiculous, it unquestionably opposes no natural or necessary obstacle to further progress; on the contrary, by cherishing as a vital principle an unbounded spirit of inquiry and ardency of expectation, it unfetters the mind from prejudices of every kind, and leaves it open to every impression of a higher nature, which it is susceptible of receiving; guarding only against enthusiasm and self-deception by a habit of strict investigation, but encouraging, rather than suppressing, every thing that can offer a prospect or hope beyond the present obscure and unsatisfactory state. The character of the true philosopher is to hope all things not impossible, and to believe all things not unreasonable.”—Diss. on Study of Nat. Phil.
In speaking of geology and revelation, Sir John says, “There cannot be two truths in contradiction to one another, and a man must have a mind fitted neither for scientific nor for religious truth, whose religion can be disturbed by geology, or whose geology can be distorted from its character of an inductive science by a determination to accommodate its results to preconceived interpretations of the Mosaic cosmogony.”—Dr. J. P. Smith’s Lectures, p. viii. 4th edition.
“We have often mourned,” says M’Cosh, “over the attempts made to set the works of God against the word of God, and thereby excite, propagate, and perpetuate jealousies fitted to separate parties that ought to live in closest union. In particular, we have always regretted that endeavors should have been made to depreciate nature with a view of exalting revelation; it has always appeared to us to be nothing else than the degrading of one part of God’s works in the hope thereby of exalting and recommending another.” “Perilous as it is at all times for the friends of religion to set themselves against natural science, it is especially dangerous in an age like the present.
“It is no profane work that is engaged in by those who, in all humility, would endeavor to remove jealousies between parties whom God has joined together, and whom man is not at liberty to put asunder. We are not lowering the dignity of science when we command it to do what all the objects which it looks at and admires do—when we command it to worship God. Nor are we detracting from the honor which is due to religion when we press it to take science into its service, and accept the homage which it is able to pay. We are seeking to exalt both when we show how nature conducts man to the threshold of religion, and when from this point we bid him look abroad on the wide territories of nature. We would aid at the same time both religion and science, by removing those prejudices against sacred truth which nature has been employed to foster; and we would accomplish this not by casting aside and discarding nature, but by rightly interpreting it.
“Let not science and religion be reckoned as opposing citadels, frowning defiance upon each other, and their troops brandishing their armor in hostile attitude. They have too many common foes, if they would but think of it, in ignorance and prejudice, in passion and vice, under all their forms, to admit of their lawfully wasting their strength in a useless warfare with each other. Science has a foundation, and so has religion; let them unite their foundations, and the basis will be broader, and they will be two compartments of one great fabric reared to the glory of God. Let the one be the outer and the other the inner court. In the one, let all look, and admire, and adore; and in the other, let those who have faith kneel, and pray, and praise. Let the one be the sanctuary where human learning may present its richest incense as an offering to God, and the other the holiest of all, separated from it by a veil now rent in twain, and in which, on a blood-sprinkled mercy-seat, we pour out the love of a reconciled heart, and hear the oracles of the living God.”—Method of the Divine Government, p. 449, et seq.
In the fifth place, scientific men and religious men may learn from this subject to regard each other as engaged in a common cause.
If it be indeed true that scientific truth, rightly applied, is religious truth, then may the religious man be sure that every scientific discovery will ultimately contribute to the illustration of the character or government of the Deity; and therefore should he encourage and rejoice in all such investigations, and bid God speed to the votaries of science. Even though he cannot see how the new discovery will illustrate religion, and though, when imperfectly developed, it may seem to have an unfavorable aspect, he need not fear to confide in the general principle that science and religion are alike of divine origin, and must be in harmony. On the other hand, the votary of science should remember that the state of society most favorable to his pursuits is one in which religion exerts the strongest influence. It is for his interest, therefore, merely as a lover of science, and much more as a moral and accountable agent, to have pure religion prevail. Scientific and religious men should, therefore, look upon each other as co-laborers in a most noble cause—in illustrating the divine character and government. All jealousy and narrow-minded exclusiveness should be banished, and side by side should they labor in warm-hearted and generous sympathy. Alas! how different from this has been the history of the past! and, to a great extent, how different it is at present! “A study of the natural world,” says Professor Sedgwick, “teaches not the truths of revealed religion, nor do the truths of religion inform us of the inductions of physical science. Hence it is that men, whose studies are too much confined to one branch of knowledge, often learn to overrate themselves, and so become narrow minded. Bigotry is a besetting sin of our nature. Too often has it been the attendant of religious zeal; but it is perhaps the most bitter and unsparing when found among the irreligious. A philosopher, not understanding one atom of their spirit, will sometimes scoff at the labors of religious men; and one who calls himself religious will, perhaps, return a like harsh judgment, and thank God that he is not as the philosophers; forgetting, all the while, that man can ascend to no knowledge except by faculties given to him by his Creator’s hand, and that all natural knowledge is but a reflection of the will of God. In harsh judgments, such as these, there is not only much folly, but much sin. True wisdom consists in seeing how all the faculties of the mind and all parts of knowledge bear upon each other, so as to work together to a common end; ministering at once to the happiness of man and his Maker’s glory.”—Discourse on the Studies of the University, 5th edition, p. 105, appendix.
In the sixth place, the subject shows us what is the most important use to be derived from science.
It does not consist, as men have been supposing, in its application to the useful arts, whereby civilization, and human comfort and happiness are so greatly promoted; although men have thereby been raised from a state of barbarism and advanced to a high point on the scale of refinement. It is not the application of science as a means of enlarging and disciplining the mind; although this would be a noble result of scientific study. But it is its application for the illustration of religion. This, I say, is its most important use. For what higher or nobler purpose can any pursuit subserve than in developing the character, government, and will of that infinite Being, who is the sum and centre of all perfection and happiness? Other objects accomplished by science are important, and in the bustle of life they may seem to be its chief end. But in the calmness of mature years, when we begin to estimate things according to their real value, we shall see that the religious bearings of any pursuit far transcend in importance all its other relations; for all its other tendencies and uses are limited to this world, and will, therefore, be transient; but every thing which bears the stamp of religion is immortal, and every thing which concerns the Deity is infinite. It is true that but few who are engaged in scientific pursuits make much account of their bearings upon man’s highest interests; but very different will it be in heaven. There, so far as we know, all the applications of science to the useful arts will be unknown, and the great object of its cultivation will be to gain new and clearer views of the perfections and plans of Jehovah, and thus to awaken towards him a deeper reverence and a warmer love. And such should be the richest fruit of scientific researches on earth.
In the seventh place, the subject shows us that those who are the most eminent in science ought to be the most eminent in piety.