nger, as we conceive, lies in those new, or at least newly
organized, theories that have only recently received their full
development in the Inductive and Scientific pursuits which constitute
the peculiar glory of modern times; and which, commencing with the era
of Bacon and Descartes, and gradually matured by Newton, Leibnitz, and
their successors, have at length issued in the construction of a solid
fabric of Science. To Theism there is no danger in Science, in so far as
it is true, for all truth is self-consistent and harmonious; but there
may be much danger in the use that is made of it, or in the spirit in
which it is applied. In the hands of Bacon, and Newton, and Boyle, the
doctrine of Natural Laws was treated as an ally, not as an antagonist,
to Theology; in the hands of Comte it becomes a plea for Atheism; and
even in the hands of Combe an argument against a special Providence and
the efficacy of prayer. Here the danger is the greater just by reason of
the acknowledged truth and practical value of the Inductive Philosophy;
for its certainty is so well ascertained, and its manifold uses so
generally appreciated, that if it shall come to be regarded as
incompatible with the recognition of God and Religion, Society will soon
find itself on the verge of universal Atheism. And this is the fearful
issue to which the more recent schools of speculation are manifestly
tending. The first French Revolution was brought about by the labors of
men who fought against Christianity, at least ostensibly, under the
banner of Deism or Natural Religion; the second Revolution was
consummated under the auspices, not of a Deistic, but of an Atheistic
philosophy. The school of Voltaire and Rousseau has given place to the
school of Comte and Leroux. The difference between the two indicates a
rapid and alarming advance. It may not be apparent at first sight, or on
a superficial survey; but it will become evident to any one who compares
the two French Encyclopaedias, which may be regarded as the exponents of
the reigning philosophy of the two great revolutionary eras. The first,
the Encyclopedie of D'Alembert, Voltaire, and Diderot, sought to malign
and extirpate Christianity, while it did frequent homage to Natural
Theology; the second, the "Nouvelle Encyclopedie" of Pierre Leroux and
his coadjutors, proclaims the deification of Humanity, and the
dethronement of God!

FOOTNOTES:

[1] BISHOP BUTLER, "Analogy," Preface, p. II.

DR. ING