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Astronomical Discourses, they serve as an additional proof 
that “ the heavens declare the glory of God, and the 
firmament showeth His handywork.” Yet astronomy may 
still have its theological battles to fight : the nebular theory 
of the formation of worlds seems to be offensive to some 
religious minds, and if it be ever established, it will be in the 
teeth of opposition. 
I think that without presumption I may suggest an idea as 
to the purpose for which Providence has permitted this diffi- 
culty to stand in the way of the reception of many scientific 
truths. It thus becomes clear there is no collusion between 
the teachers of physical and theological science ; it is not a 
sacred priesthood, as in ancient Egypt, that holds the key of 
the mysteries of nature ; and thus the ultimate concord can 
scarcely be suspected of being at the expense of truth. Ho 
doubt foolish attempts have sometimes been made to twist 
the facts of science and the statements of the Bible into 
harmony, as for instance, by some of the advocates in the 
great case of Genesis versus Geology ; but usually the physical 
philosopher has calmly or boldly pursued his own line of 
investigation, and the theologian has inquired whether the 
apparent discrepancy has not arisen from a human gloss, or 
from a misunderstanding of the true province of revelation. 
And what is the result ? There has been the din of battle, 
and the shrieks of the timid have been heard amid the shouts 
of the warriors : earthworks which the defenders of the faith 
have pushed forward have been repeatedly carried by the 
assailants, but the citadel of the word of God remains untaken, 
and its venerable walls are the more redoubtable on account 
of the sieges which it has withstood. 
III. Methods of Interpretation. — If two books were 
products of the same mind, and, especially, if they are 
written somewhat in the same style, we should expect that 
the study of the one would make us better fitted for under- 
standing the other. 
In treating of the analogies between the two branches of 
study here referred to, I may allude to the necessity of the 
mind being adapted to the reception of the particular kind of 
truth. This is mentioned first to obviate an objection that 
has probably presented itself already to the minds of some 
hearers, and which has, perhaps, clothed itself in the emphatic 
words of Paul : (( The natural man receiveth not the things 
of the Spirit of God ; neither can he know them, for they are 
spiritually discerned : but he that is spiritual discerneth all 
things.” Indeed, ordinary reason is sufficient to teach us that 
if a man would apprehend the word of God, his mind must be 
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