the glory of God; and the firmament sheweth his handy-works." Creation is the counter

part of the eternal purposes-the embodiment of the divine thoughts, in specific physical acts, for the manifestation of the attributes of Deity, "Because that which may be known of God is manifest in them; for the invisible

things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead."

The Planet inhabited by man is only one circumscribed page of Nature's illimitable register, but yet, in itself, replete with evidence of the being and attributes of God. Nor is that evidence patent to the reflective mind of the philosopher alone, it stands out in bold relief for the perusal of sentient humanity. The unlettered peasant receives from the external world the same sensations as the learned philosopher. Both possess similar rational faculties, however variously exercised, and consequently both enjoy access to Nature's volume, the language of which is none other than the re-echo of the voice of Deity. Unlike the monopolised stores of human literature, the illuminated pages of this book are ever open to all, so that he who runs may read the stereotyped impressions of the wisdom, power, and benificence of God.

In the contemplation of terrestrial objects, there are two classes of phenomena which in

cessantly claim attention-those which are the immediate work of God in creation, and such as are the mechanical productions of man in the progressive development of science and art. The former class may be termed natural; the latter, artificial. From the natural the artificial phenomena are all constructed. In the natural

every thing is created; in the artificial every object is transformed. God is the immediate operator in the one department; man is the intelligent agent in the other. While, as regards the whole, the Author of universal nature is the primary source and rightful proprietor of the material, the intermediate agent, and the work of art constructed. In the natural phenomena are to be found all the elements of the artificial. They have changed their place in creation, and their elementary forms of existence, but their essential qualities remain the same under every new arrangement, consequently, no circumstantial changes of proportion, locality, or figure, can transfer them beyond the limits of his kingdom-" who is Lord over all." "The silver and the gold are his," when in the mint of the Royal Treasury, or in the coffers of the miser, as really as when deposited by the divine hand in the rocky bed of an Australian river, or the hidden caverns of a Californian mountain. The iron and the brass are his as really, when revolving in the wheels and shafts of a modern

machine, as when in their elemental ore, buried fifty fathoms beneath the surface of the globe. And yet this region of art, this world-wide creation of machinery, is one from which in the mental conceptions of men, the Universal Proprietor is almost entirely excluded. Few indeed, are to be found among mechanics or philosophers, among even divines, or public journalists, who seem to realize the fact that God is there, when investigating the wonders of art; or who feel constrained to render to Deity the glory due to his name, from this, as from every other region of his works.

In proof of these assertions, it is only necessary to refer to the fact, that though the press teems with the records of ancient and modern discoveries in art and science, not a solitary paragraph can be found in the vast majority of treatises recognizing the hand of God at all; and in vain is search made for even one systematic volume, presenting a lucid and comprehensive illustration of the wisdom, power, and goodness of God, as these attributes are displayed in mechanical inventions. Or, to make the matter still more plain, where are to be found emotions of gratitude to the Giver, or feelings of adoring wonder excited in the breasts of men, by the contemplation of a plough, a loom, a ship, a steam-engine, a printing-press, or an electrictelegraph? The invention may be recorded, its

mechanism admired, its utility discussed, and the name of the inventor praised and honoured; but how rare the acknowledgment of God as the author! How few are to be found exclaiming with the Psalmist, "Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men!"

In discussing the theology of inventions, it is necessary to keep in view the design proposed, and to indicate the line of argument to be adopted. Both these objects may be attained by the following proposition, which we design to prove and illustrate in the subsequent pages.

That mechanical inventions, in the discovery of their elements and principles, and in the construction of their parts, are, and ought to be viewed as emanations of the wisdom, power, and benificence of God.

This proposition may be proved philosophically from reason, and theologically from revelation. Both these lines of argument shall be pursued in the elucidation of the subject.

In proving from reason that artificial phenomena, or mechanical inventions are of God, a multitude of arguments might be adduced, but only three are selected-the Fact; the Time; and the Tendency of their Discovery.