al, than to their logical
acumen."

So far from science being irreligious, as many think, it is the neglect
of science that is irreligious--it is the refusal to study the
surrounding creation that is irreligious. Take a humble simile. Suppose
a writer were daily saluted with praises couched in superlative
language. Suppose the wisdom, the grandeur, the beauty of his works,
were the constant topics of the eulogies addressed to him. Suppose those
who unceasingly uttered these eulogies on his works were content with
looking at the outsides of them; and had never opened them, much less
tried to understand them. What value should we put upon their praises?
What should we think of their sincerity? Yet, comparing small things to
great, such is the conduct of mankind in general, in reference to the
Universe and its Cause. Nay, it is worse. Not only do they pass by
without study, these things which they daily proclaim to be so
wonderful; but very frequently they condemn as mere triflers those who
give time to the observation of Nature--they actually scorn those who
show any active interest in these marvels. We repeat, then, that not
science, but the neglect of science, is irreligious. Devotion to
science, is a tacit worship--a tacit recognition of worth in the things
studied; and by implication in their Cause. It is not a mere lip-homage,
but a homage expressed in actions--not a mere professed respect, but a
respect proved by the sacrifice of time, thought, and labour.

Nor is it thus only that true science is essentially religious. It is
religious, too, inasmuch as it generates a profound respect for, and an
implicit faith in, those uniformities of action which all things
disclose. By accumulated experiences the man of science acquires a
thorough belief in the unchanging relations of phenomena--in the
invariable connection of cause and consequence--in the necessity of good
or evil results. Instead of the rewards and punishments of traditional
belief, which people vaguely hope they may gain, or escape, spite of
their disobedience; he finds that there are rewards and punishments in
the ordained constitution of things; and that the evil results of
disobedience are inevitable. He sees that the laws to which we must
submit are both inexorable and beneficent. He sees that in conforming to
them, the process of things is ever towards a greater perfection and a
higher happiness. Hence he is led constantly to insist on them, and is