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the one great legislator of all ascertained laws ; the one 
great executive of universal sway. And to arrive at this 
we cite as evidence no more than even the grudging science 
of Professor Tyndall admits — matter and force, — though hap- 
pily we reach a very different conclusion. He, if rightly 
reported, tells us that “ we are all children of the sun ; we 
must own our celestial pedigree along with the frog, the worm, 
and even those terrible fellows, the monkey and the gorilla.” 
And, with him, we are quite ready to “ own our celestial 
pedigree,” and moreover along with all created being ; but not 
of the sun, but of Him whose handiwork the sun itself is ; 
nor on the same platform with all creaturehood, but elevated 
far above it, even as spirit rises above matter, or the likeness 
of the Creator above every being of a lower type. True, the 
Professor admits that “ to the combination and resolution of 
matter and force is confined the entire play of the scientific 
intellect,” and that “ men of science — physical philosophers — 
as such must all be materialists.” Happily we are enfranchised 
with a more generous freedom, and, recognizing to the full the 
legitimate domain of physical science, grasp firmly that larger 
and higher body of truth of which physical science is but one 
phase. Assuming, therefore, that Natural Theology on her 
part does demonstrate the existence of a personal God, of 
power and benevolence, and in both infinite, so far as such 
an attribute can be gleaned from the contemplation of finite 
things, I pass on to the Sacred Books, — the revelation by word 
of Him of whom the universe is the manifestation by work, 
and to the consideration of their intrinsic character and 
contents, their value as a basis of scientific truth. 
It must be obvious that the several classes of truth embraced 
in God's word, in their most meagre enumeration, forbid any 
separate treatment, even the most limited, which we might 
be disposed to afford them. The very existence of the Bible, 
its cosmogony, ethnology, psychology, ethics, history— its 
supernatural element — its theism — its theocracy, material, 
national, social, individual, spiritual — its inspiration — its 
miracles — even these, and the several phases of these, utterly 
bar out a separate examination. I shall therefore address 
myself to one and only one element, the last enumerated — 
miracles. And I shall do this also under only one aspect — 
prophecy. For I hold that miracle, in its most legitimate use, 
includes prophecy : miracle, a wonder, something above 
human power, — a wonder wrought, a miracle of operation — a 
wonder spoken, a miracle of illumination. Prescience is not 
an attribute of man. If, therefore, we find events mentioned 
