Theology has generally been viewed as a study of a very limited range: and hence, when it has been admitted into the circle of the sciences, a much smaller space has been allotted for its discussion than has been devoted to almost any other department of human knowledge. When considered, however; in its most extensive sense—in its relations to the Divine Being—to his past and present dispensations toward the human race—to the present circumstances and the future destiny of man—and to the physical and moral condition of all the sentient and intelligent beings of which we have any intimation—it ought to be viewed as the most varied and comprehensive of all the sciences; as embracing, within its extensive grasp, all the other departments of useful knowledge both human and divine. As it has God for its object, it must include a knowledge of the universe he has formed—of the movements which are continually going on throughout the wide extent of his empire, in so far as they lie open to our inspection—of the attributes which appear to be displayed in all his operations—of the moral laws he has framed for the regulation of holy intelligences—of the merciful arrangements he has made for the restoration of fallen man—of the plans by which the knowledge of his will is to be circulated and extended in the world in which we live—of the means by which truth, and moral purity, and order, are to be promoted among our apostate race, in order to their restoration to the happiness they have lost—together with all those diversified ramifications of knowledge, which have either a more remote or a more immediate bearing on the grand objects now specified. Like the lines which proceed from the circumference to the center of an immense circle—all the moral^* arts and sciences which have been invented by men—every department of human knowledge, however far it may, at first sight, appear to be removed from religion—may be considered as having a direct bearing on Theology, as the grand central point, and as having a certain tendency to promote its important objects.

It is much to be regretted, that Theology has so seldom been contemplated in this point of view—and that the sciences have been considered rather as so many independent branches of secular knowledge, than as subservient to the elucidation of the facts and doctrines of religion, and to the accomplishment of its benevolent designs. Hence it has happened that Philosophy and Religion, instead of marching hand in hand to the portals of immortality, have frequently set themselves in hostile array; and combats have ensued equally injurious to the interests of both parties. The Philosopher has occasionally been disposed to investigate the economy of Nature, without a reference to the attributes of that Almighty Being who presides over its movements, as if the universe were a self-moving and independent machine; and has, not unfrequently, taken occasion, from certain obscure and, insulated facts, to throw out insinuations hostile to the truth and the character of the Christian Revelation. The Theologian, on the other hand, in the heat of his intemperate zeal against the infidel philosopher, has unguardedly, bee led to declaim against the study of science, as if it were unfriendly to religion—has, in effect,. set the works of God in opposition to his word—has confounded the foolish theories of speculative minds with the rational study of the works of Deity—and has thus prevented the mass of mankind from expanding their minds, by the contemplation of the beauties and sublimities of nature.

In the following cursory sketches, it forms no part of my plan to trace even an outline of the different sciences which are connected with religion, much less to enter into any particular details in relation to their facts and principles. It would be comparatively easy to fill up the remaining sheets of this volume with skeletons of the different sciences; but such meager details as behoved to be brought forward, could not be interesting to the general reader, and would fail in accomplishing the objects proposed. My design simply is, to select some leading facts, or general truths, in relation to some of the physical sciences, for the purpose of showing their connection with the objects of religion, and the interests of rational piety. At the same time, such definite descriptions will be given as will enable common readers to appreciate the objects and bearings of the different branches of knowledge which may be presented to their view.

The first science^* I shall notice, is that of