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other travellers and naturalists who were present, to adduce a single instance 
of a tame ammal that had originally been wild, or of a cultivated plant that 
had originally been a wild one. Among many others, which he showed to be 
groundless (such as the potato and domestic fowl and turkey,) the case of the 
horse m the Pampas Was brought forward ; but Dr. Gray was prepared to 
prove that the Pampas horse was descended from the tame animal, which 
had been imported into South America from Europe and allowed to become 
temporarily wild. Besides, the Pampas horse is not, properly speaking, “wild,” 
for the moment you put a bridle upon him he submits, and his tame nature 
shows itself. But you cannot do that with really wild animals, like the 
rebra or the wdd ass, the untameable character of which, also, is recognized 
m Job. Now, if we consider the use which St. Paul made of his knowledge 
of the process and effect of engrafting, to teach the mysterious power of grace • 
and also of the sowing of seed or grain, from which we raise the crop of grass 
or wheat that grows afterwards, to fflustrate the doctrine of the resurrection • 
hink we must admit that there are apt analogies in nature, which may 
most fitly be made use of, to help us to understand theology and certain 
parts of re igion. So, our Lord, in His teaching in the Sermon on the Mount, 
eds us to consider the lilies of the field, how they grow ; ” and He alludes 
to the feeding of the ravens by God ; thus showing us that we ought to derive 
sentiments of natural religion (which will so far concur and agree with revealed 
religion) from the study of the objects in nature. Shat being the ease, I 
should be sorry to think there should ever be such a total dissociation between 
theology and natural science as some in the present day contend for. There 
IS this further thing I would venture to say,— though we ought to be most 
cautious and not presume to found arguments for religion upon mere 
imagined knowledge of the laws of nature, -and it is this :-that there can 
be no harm m taking any of those scientific discoveries, about the truth of 
which there can be no question, and arguing from them to something higher 
1 will now, therefore, instance a case in which we may thus make use of our 
more advanced scientific knowledge as an aid to faith. I do not believe it 
was possible for the ancients, with the knowledge of physics they had attained, 
to have such a perfect appreciation of the reasonableness of some of the 
< octanes laid down m Scripture, (as, for instance, the doctrine of the Holv 
Trinity, and what is also said of “ the seven spirits of God,” who is yet “the 
One Eternal Spirit,”) as we can now have, knowing as we do that white or 
colourless light is actually composed of the three primary colours, with their 
seven brilliant prismatic shades. I think, therefore, our science of lioht is a 
help in that respect to us. I also think that all true natural science may well 
play its part thus, and “ wait upon ‘ the Queen of Sciences,’ ” without assum- 
lng m the least an improper position. Lord Bacon well said that “natural 
philosophy is the handmaid of religion but in saying this he never meant 
that science was to intrude upon things supernatural, which can be only 
known to us by Revelation. Nor should the perversion of true science by 
frighten ns from its legitimate and rational use. We must recollect 
that the foundation of all religion is a true belief in Deity, and hi God’s 
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