390 
altered circumstances. In both, too, we find a gradual de- 
velopment in time, tbe later additions being not mere additions, 
but also evolutions of that which preceded, and ever tending to 
what is more comprehensive and better. It would take me too 
long to work out and illustrate these points of analogy; 
indeed each might be the subject of an essay. I mention 
them because they have a direct bearing upon part of my 
future argument. 
If there be truth in the statements hitherto made, we shall 
be fully prepared to find that the study of Nature and of the 
Sacred Scriptures are mutually helpful. I propose considering 
the subject under the three heads of Natural Theology, Evi- 
dences of Christianity, and Methods of Interpretation. 
I. Natural Theology. — It is needless to say much on this 
head, for this is a department of Divinity which depends 
wholly, as its name imports, on the study of Nature. The 
pious in all ages have loved to trace the hand of God in the 
visible creation, and in doing so they have only followed the 
example of the inspired Psalmist, or have learned of Him who 
“ answered Job out of the whirlwind” — of Him who on the 
Galilean mount drew lessons from “ the birds of the air,” and 
“ the lilies of the field.” 
This habit of noticing the indications of the Supremo 
Intelligence may be of service also to the philosopher in his 
scientific pursuits. Thus, to take an illustration, a physiologist 
examining an eye will see its exquisite adaptation to the pro- 
perties of light and the purposes of vision ; but he may come 
across some muscle the use of which is not evident, or such an 
organ as the tajpetum lucidum of the cat, and the conviction 
that this also has some “ final cause ” will probably lead him 
to discover the part it plays in perfecting the mechanism of 
sight. 
Under this head of Natural Theology, may be mentioned 
another important service which the fuller study of Nature 
renders to true religion, — it clears away much rubbish ; for 
science is the foe to superstition. The unknown or ill-under- 
stood forces of Nature beget a vague fear in the minds of the 
ignorant ; the movements in the world around them appear the 
actions of spiritual beings ; a roaring waterfall, a black damp 
cavern, a tree waving its branches in the moonlight, the sun 
beaming forth heat and splendour — each is inhabited by some 
mysterious agent, and the character of this^ spirit takes its hue 
from the character of the mind that imagines it. If the un- 
taught man be gentle and comparativelyinnocent, the spirit will 
be a nymph or a fairy ; if he be mischievous, a satyr or an elf; 
and if he be wicked, the mysterious being will be a demon as 
