195 
The Temple of Nature. 
When I use the term Nature, I speak only figuratively, and 
not of any real existence ; but I am unable to define to myself 
the exact meaning of the term, as it is frequently employed ; 
for example, “ the laws of Nature ” would seem to imply that 
Nature was an existence of some kind capable of receiving and 
obeying laws. “The reign of law'’'’ in like manner, after all 
the explanation of the very able author of the book published 
under this name, does not seem to me capable of logical inter- 
pretation. “Force,'” as used by other writers, expresses a 
thought which has to be harmonized with the view above 
stated, unless “ force ” is conceived of as an existence apart 
from God. “Natural selection” implies the continual super- 
intendence of some intelligent power, and cannot be supple- 
mented by the improvement suggested in the change to “ the 
survival of the fittest”; which, unless it be the jejune propo- 
sition, that those survive that do survive, is not true in Nature, 
as I shall presently show. 
Thus the common plant I/y thrum Salicaria is, according to 
Darwin,* “in that state in which Natural selection might 
readily do much for its modification ” ; but “ Natural selec- 
tion” has probably enough on her hands already, and Ly thrum 
I suppose arose the term Jehovah Zebaoth, which we translate “ the Lord of 
Hosts” I do not find this term in the law (strictly speaking), as it comes 
in with the Book of Samuel. Before this time I read of “ the host of 
heaven,” the stars as worshipped by the nations ; but in proportion as Israel 
was brought into manifest conflict with idolatry does the above expression 
come into prominence, becoming very frequent in the latter prophets. The 
revelation made to Moses in Exodus is strictly monotheistic. The “ I Am” 
who then manifested His glory is “ the blessed and only Potentate,” Lord of 
angels, and of all created intelligences. Whatever further development of 
the knowledge of God was afterwards afforded must be taken in connection 
with this fundamental truth. 
Wisdom is described in the Book of Proverbs as the wonderful artificer of 
the works of God, as His delight rejoicing ever before Him. I suppose that 
in man, as formed after the image of God, there is some faint reflection of 
this glorious truth. I am not called upon to elucidate the revelation fore- 
shadowed in the Old Testament, but distinctly enunciated in the New, of 
“the Word who was with God, and was God,” although the truth further 
expressed that “ all things were made by Him, and without Him was not 
anything made that was made,” might easily tempt me into regions of thought 
that I must not enter. My simple object is the monotheistic view of 
creation grandly brought out in the worship of the elders in Revelation 
(chap. iv.). “ Thou art worthy, 0 Lord, to receive glory and honour and 
power : for Thou hast created all things, and for Thy pleasure they are and 
were created.” 
* Different Forms, &c., p. 149. 
