“GENEVA, 30th October, 1863.

“SIR,

“I have the intention of commencing shortly, at Geneva, and for an auditory of men, a course of lectures designed to combat the manifestations of contemporary atheism.  To this deplorable error I desire to oppose faith in God, as it has been given to the world by the Gospel, faith in the Heavenly Father.

“One of my lectures will be specially devoted to the removal of prejudices against religion which have their origin in natural science.  It is said very often, and very boldly, that modern physics and modern chemistry demonstrate the unfounded character of religious beliefs.  These theses are maintained at Geneva as elsewhere.  I should wish to reply that natural science does not of itself turn men from God, and that without being able to give faith, it confirms the faith of those who believe:  this I should wish to establish by citing names invested, in science, with an incontestable and solid renown.  Will you, Sir, authorize me to make use of your name?”

Mr. Faraday, in reply, sent me the following letter, dated 6th Nov. 1863.

     “SIR,

...."You have a full right to make use of my name:  for although I generally avoid mixing up things sacred and things profane, I have, on one occasion, written and published a passage which accords to you this right, and which I maintain.  I send you a copy of it.  I hope you will find nothing in any other part of my researches, to contradict or weaken in any way whatever the sense of this passage.

     “I beg you to transmit my best remembrances to my friend M. de la
     Rive....”

The passage thus indicated establishes a line of demarcation, very strongly (perhaps too strongly) drawn between researches of the reason and the domain of religious truth, and contains a profession of positive faith in Revelation.  The author affirms that he has never recognized any incompatibility between science and faith, and makes the following declaration:  “Even in earthly matters I reckon that ’the invisible things of God from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead.’”

A literary man of Paris declares to us that natural science leads away from God:  one of the first savants of our time informs us that the scientific contemplation of nature renders the wisdom of God manifest.  The question is one of fact.  To whom shall we give our confidence?  For my part, since it is natural philosophy which is in question, I rank myself on the side of the Natural Philosopher.