He is not afraid to admire with Galen the marvellous wisdom which presided over the organization of living bodies.  His discourse is entitled, The Power of God in His Animal Creation.  The more we understand, he says, the more we admire, the more we adore.  He pauses in view of the marvellous productions of nature, beside which the most delicate works of human industry appear, beneath the microscope, but coarse, rough hewings; he compares our most highly finished machines to the living machines made by the hand of God, and infers that, not to discern intelligence in the relation of means to ends, necessarily implies in the mind a defect similar to that of eyes which are unable to distinguish colors.  Mr. Owen declares that such a state of mind and feeling in a naturalist may provoke blame from some and pity from others, and remains for him, so far as he is concerned, absolutely incomprehensible.

Again, do the most learned chemists find in the study of the elements of matter a revelation of atheism?  M. Liebig, I have been told, is one of the first chemists of our epoch.  He believed he had discovered an application of chemistry to agriculture, the effect of which would be to furnish a remedy to the exhaustion of the soil.  His discovery turned out false, and a more attentive study of his subject led him to ascertain that the object which he was pursuing was actually realized by Divine Providence in a way of which he had had no suspicion.  The following is his own account of this, published in 1862:  “After having submitted all the facts to a new and very searching examination, I discovered the cause of my error.  I had sinned against the wisdom of the Creator, and I had received my just punishment.  I was wishing to perfect His work, and, in my blindness, I thought that in the admirable chain of laws which preside over life at the surface of the earth, and maintain it ever in freshness, there was wanting a link which I, feeble and impotent worm, was to supply.  Provision had been made for this beforehand, but in a way so wonderful, that the possibility of such a law had not so much as dawned upon the human understanding."[112] Here is a confession very noble in its humility; and to this chemist, who thus renders glory to God, no one of his colleagues could say:  “If you had as much science as we, you would say no more about the wisdom of the Creator.”

Let us pass on to natural philosophers.  I have taken a special interest in this part of my inquiry, because I had read in the productions of a literary man of Paris, that modern physics have placed those at fault who defend the doctrine of the living and true God.  I inquired accordingly of a man, very well able to give me the information, whether there exists in Europe a natural philosopher holding a position of quite exceptional distinction.  I received for reply:  “You may say boldly that, by the unanimous consent of men of science, Mr. Faraday, in regard both to the greatness and range of his discoveries, is the first natural philosopher living.”  After having thus made myself sure, therefore, on this point, I took the liberty of writing to Mr. Faraday the following letter: