where their voices are not heard among them." So held the Psalmist concerning astronomy, the knowledge of the heavenly bodies; and what he says of sun and stars is true likewise of the flowers around our feet, of which the greatest Christian poet of modern times has said

To me the meanest flower that grows may give
Thoughts that do lie too deep for tears.

So, again, you will be in harmony with the teaching of St. Paul, who told the Romans "that the invisible things of God are clearly seen from the creation of the world, being understood by the things that are made, even His eternal power and Godhead ;" and who told the savages of Lycaonia that "God had not left Himself without witness, in that He did good and sent men rain from heaven, and fruitful seasons, filling men's hearts with food and gladness." Rain and fruitful seasons witnessed to all men of a Father in heaven. And he who wishes to know how truly St. Paul spoke, let him study the laws which produce and regulate rain and

fruitful seasons, what we now call climatology,

meteorology, geography of land and water. Let him read that truly noble Christian work, Maury's "Physical Geography of the Sea;" and see, if he be a truly rational man, how advanced science, instead of disproving, has only corroborated St. Paul's assertion, and how the ocean and the rain-cloud, like the sun and stars, declare the glory of God. And if anyone undervalues the sciences which teach us concerning stones and plants and animals, or thinks that nothing can be learnt from them concerning God-allow one who has been from childhood only a humble, though he trusts a diligent student of these sciences-allow him, I say, to ask in all reverence,

but in all frankness, who it was who said, "Consider the lilies of the field, how they grow." "Consider the

birds of the air—and how your Heavenly Father feedeth them."

Consider them. If He has bid you do so, can you do so too much?

I know, of course, the special application which our Lord made of these words. But I know, too, from experience, that the more you study nature, in all her forms the more you will find that the special application itself is deeper, wider, more literally true, more wonderful, more tender, and if I dare use such a word, more poetic, than the unscientific man can guess.

But let me ask you further-do you think that our Lord in that instance, and in those many instances in which He drew his parables and lessons from natural objects, was leading men's minds on to dangerous ground, and pointing out to them a subject of contemplation in the laws and processes of the natural world, and their analogy with those of the spiritual world, the kingdom of God-a subject of contemplation, I say, which it was not safe to contemplate too much?

I appeal to your common sense. If He who spoke these words were (as I believe) none other than the Creator of the universe, by whom all things were made, and without whom nothing was made that is made, do you suppose that He would have bid you to consider His universe, had it been dangerous for you to do so?

Do you suppose, moreover, that the universe, which He, the Truth, the Light, the Love, has made, can be otherwise than infinitely worthy to be con

sidered? or that the careful, accurate, and patient consideration of it, even to its minutest details, can be otherwise than useful to man, and can bear witness of aught, save the mind and character of Him who made it? And if so, can it be a work unfit for, unworthy of, a clergyman-whose duty is to preach Him to all, and in all ways,-to call on men to consider that physical world which, like the spiritual world, consists, holds together, by Him, and lives and moves and has its being in Him?

And here I must pause to answer an objection which I have heard in my youth from many pious and virtuous people—better people in God's sight, than I, I fear, can pretend to be.

They used to say, "This would be all very true if there were not a curse upon the earth." And then they seemed to deduce, from the fact of that curse, a vague notion (for it was little more) that this world Iwas the devil's world, and that therefore physical facts could not be trusted, because they were disordered, and deceptive, and what not.

Now, in justice to the Bible, and in justice to the Church of England, I am bound to say that such a statement, or anything like it, is contrary to the doctrines of both. It is contrary to Scripture. According to it, the earth is not cursed. For it is said in Gen. viii. 21, “And the Lord said, I will not again curse the ground any more for man's sake. While the earth remaineth, seed-time and harvest, cold and heat, summer and winter, day and night shall not cease." According to Scripture, again, physical facts are not disordered. The Psalmist says, "They continue this day according to their ordinance;

for all things serve Thee." And again, "Thou hast made them fast for ever and ever. Thou hast given them a law which cannot be broken."

So does the Bible (not to quote over again the passages which I have already given you from St. Paul, and One greater than St. Paul) declare the permanence of natural laws, and the trustworthiness of natural phenomena as obedient to God. And so does the Church of England. For she has incorporated into her services that magnificent hymn, which our forefathers called the Song of the Three Children; which is, as it were, the very flower and crown of the Old Testament; the summing up of all that is true and eternal in the old Jewish faith; as true for us as for them as true millions of years hence as it is now -which cries to all heaven and earth, from the skies above our heads to the green herb beneath our feet, "O all ye works of the Lord, bless ye the Lord; praise Him and magnify Him for ever." On that one hymn I take my stand. That is my charter as a student of Natural Science. As long as that is sung in an English church, I have a right to investigate Nature boldly without stint or stay, and to call on all who have the will, to investigate her boldly likewise, and with Socrates of old, to follow the Logos whithersoever it leads.

The Logos. I must pause on that word. It meant at first, no doubt, simply speech, argument, reason. In the mind of Socrates it had a deeper meaning, at which he only dimly guessed; which was seen more clearly by Philo and the Alexandrian Jews; which was revealed in all its fulness to the beloved Apostle St. John, till he gathered speech to tell men of a

Logos, a Word, who was in the beginning with God, and was God; by whom all things were made, and without Him was not anything made that was made; and how in Him was Life, and the Life was the light men; and that He was none other than Jesus Christ our Lord.

of

Yes, that is the truth. can add, and from it no

And to that truth no man man can take away. And as long as we believe that as long as we believe that in His light alone can we see light-as long as we believe that the light around us, whether physical or spiritual, is given by Him without whom nothing is made-so long we shall not fear to meet Light, so long we shall not fear to investigate Life; for we shall know, however strange or novel, beautiful or awful, the discoveries we make may be, we are only following the Word whithersoever He may lead us; and that He can never lead us amiss.