expect in the Bible a revelation of science. We cannot say where such a revelation could have stopped without imperfections similar to those which are imputed to the Mosaic narrative. In any past condition of the human race a perfect revelation of science was impossible. The narrative in Genesis does not show in what manner the world was made, but by whom it was made. In the animal and vegetable kingdoms there is apparent confusion and disturbance. Geology shows by what contrivances they are regulated. The globe is adapted to man. The suitability of the soil for agriculture is brought about solely by the irregular arrangement of the earth's crust. There is the same mark of design or adaptation in geological fishes, birds, and other animals which we see in the living creatures that now exist. One plan runs through all. The paddle of the ichthyosaurus and pleiosaurus can be recognised in the hand and fingers with which we now write.

Charles Babbage added of his own accord a ninth Bridgewater Treatise. Whewell had said that with the greatest propriety we might deny to mechanical philosophers and mathematicians of recent times any authority with regard to their views of the administration of the Universe.' No help was to be expected from them 'as we ascend to the First Cause, the Ruler of the Universe.' As one of those from whom nothing was to be expected, Babbage made his contribution He had invented a calculating machine, and by this ho illustrated how the machine of the Universe may have been con structed so as to work for an end without the interference of the Maker after the construction. In the complex phenomena of nature the existence of vegetable forms is made possible by the successive adaptations of the earth, then of living things with the faculty of development into higher forms. This view of nature is vindicated from the charge of fatalism. The Creator knew and foresaw the remotest consequences of His laws. Miracles may be not deviations from the laws o matter and mind, but the fulfilment of more extensive law: than those which we suppose to exist. As a natural philoso pher, Babbage threw out some fragmentary thoughts or several theological questions. One was the inevitable conse

library, on whose pages are written all that man has ever uttered or whispered. In like manner, earth, air, and ocean are eternal witnesses of the acts we have done. As on the brow of the first murderer was stamped the indelible mark of his guilt, so the Almighty has established laws by which every succeeding criminal is chained to the testimony of his crime. We are all conscious how the evil we have done clings to the memory. There are words and actions in the past which torment us even when no living being remembers them but ourselves. The finer our feelings the more our sense of right is developed, the more bitter is the recollection of past errors. In a future life, supposing other conditions the same, this memory of the evil done in the past may be so intensified by an inward finer sense as to be in itself the punishment of wrong doing.1

Dr Chalmers wrote much on Evidences. His Essay on Christianity2 dwelt primarily and mainly on the External Evidences. In the spirit of the inductive philosophy the arguments à posteriori were most prominent. Other writers had made natural religion take precedence of Revelation, and had laid down rules by which the Scriptures themselves were to be judged. All this is put aside just as Bacon put aside theories for facts. Christianity is to tell its own tale. We are to look into the truth of the history, know if such a man as Jesus ever appeared, if He wrought the miracles ascribed to Him, and taught the doctrines He is recorded to have taught. We have no knowledge beforehand if the doctrines of Jesus were such as God would reveal. We are ignorant of what God is. Internal evidences may follow in a secondary form, but must be kept altogether distinct from the historical. The contents of the record have no affinity with the history of the record. However impossible may be the matter recorded, the testi

1 The other Lectures were on the 'Anatomy of the Hand,' by Sir Charles Bell;'Animal and Vegetable Physiology,' by Peter Mark Roget; Habits and Instincts of Animals," by William Kirkby; and Chemistry and Physiology,' by William Prout. The Bridgewater Treatises did not accumulate argument, but only instances. Each writer was strong in his own department of science. Harriet Martineau said of one of them, he put in just as much theology as he was paid for.

expect in the Bible a revelation of science. We cannot say where such a revelation could have stopped without imperfections similar to those which are imputed to the Mosaic narrative. In any past condition of the human race a perfect revelation of science was impossible. The narrative in Genesis does not show in what manner the world was made, but by whom it was made. In the animal and vegetable kingdoms there is apparent confusion and disturbance. Geology shows by what contrivances they are regulated. The globe is adapted to man. The suitability of the soil for agriculture is brought about solely by the irregular arrangement of the earth's crust. There is the same mark of design or adaptation in geological fishes, birds, and other animals. which we see in the living creatures that now exist. One plan runs through all. The paddle of the ichthyosaurus and pleiosaurus can be recognised in the hand and fingers with which we now write.

Charles Babbage added of his own accord a ninth Bridgewater Treatise. Whewell had said that with the greatest propriety we might deny to mechanical philosophers and mathematicians of recent times any authority with regard to their views of the administration of the Universe.' No help was to be expected from them as we ascend to the First Cause, the Ruler of the Universe.' As one of those from whom nothing was to be expected, Babbage made his contribution. He had invented a calculating machine, and by this he illustrated how the machine of the Universe may have been constructed so as to work for an end without the interference of the Maker after the construction. In the complex phenomena of nature the existence of vegetable forms is made possible by the successive adaptations of the earth, then of living things with the faculty of development into higher forms. This view of nature is vindicated from the charge of fatalism. The Creator knew and foresaw the remotest consequences of His laws. Miracles may be not deviations from the laws of matter and mind, but the fulfilment of more extensive laws than those which we suppose to exist. As a natural philosopher, Babbage threw out some fragmentary thoughts on several theological questions. One was the inevitable conse

library, on whose pages are written all that man has ever uttered or whispered. In like manner, earth, air, and ocean are eternal witnesses of the acts we have done. As on the brow of the first murderer was stamped the indelible mark of his guilt, so the Almighty has established laws by which every succeeding criminal is chained to the testimony of his crime. We are all conscious how the evil we have done clings to the memory. There are words and actions in the past which torment us even when no living being remembers them but ourselves. The finer our feelings the more our sense of right is developed, the more bitter is the recollection of past errors. In a future life, supposing other conditions the same, this memory of the evil done in the past may be so intensified by an inward finer sense as to be in itself the punishment of wrong doing.1

Dr Chalmers wrote much on Evidences. His Essay on Christianity dwelt primarily and mainly on the External Evidences. In the spirit of the inductive philosophy the arguments à posteriori were most prominent. Other writers had made natural religion take precedence of Revelation, and had laid down rules by which the Scriptures themselves were to be judged. All this is put aside just as Bacon put aside theories for facts. Christianity is to tell its own tale. We are to look into the truth of the history, know if such a man as Jesus ever appeared, if He wrought the miracles ascribed to Him, and taught the doctrines He is recorded to have taught. We have no knowledge beforehand if the doctrines of Jesus were such as God would reveal. We are ignorant of what God is. Internal evidences may follow in a secondary form, but must be kept altogether distinct from the historical. The contents of the record have no affinity with the history of the record. However impossible may be the matter recorded, the testi

1 The other Lectures were on the 'Anatomy of the Hand,' by Sir Charles Bell; 'Animal and Vegetable Physiology,' by Peter Mark Roget; 'Habits and Instincts of Animals," by William Kirkby; and Chemistry and Physiology,' by William Prout. The Bridgewater Treatises did not accumulate argument, but only instances. Each writer was strong in his own department of science. Harriet Martineau said of one of them, he put in just as much theology as he was paid for.

mony is the same. There are two ways by which a message may be tested, one from what we know of the person from whom the message comes, and the likelihood of his sending such a message, the other by the credibility of the messenger. The first is subject to great uncertainty. We may be unable to judge of the message. We are unable to judge of the truth of Christianity merely from its doctrines.

The primary object in dwelling entirely on the External Evidence was to keep it distinct from all other, and to express a strong faith that it was perfectly sufficient in itself. Paley was the great master who had proved Christianity on the principles of Bacon. Friends and reviewers remonstrated with Chalmers that he was setting aside not only internal evidence, but the evidence of natural religion. On the internal evidence the faith of the vast majority of Christians was founded. When the article was republished by itself, a short advertisement intimated that though the object was to show that external testimony was sufficient, the author was far from asserting it to be the only channel to a faith in the truth of Christianity. Other kinds of evidence were admitted to be important, and in a later publication1 Chalmers spoke of the self-evidencing power of the Bible, than which he said no position could be more strongly or more philosophically sustained. Dr Owen had proved that this evidence is superior to the testimony of eye-witnesses or the evidence of miracles, or those supernatural gifts with which the first teachers of Christianity were endowed.'

Dr Chalmers' biographer says, that in 1836 he 'undertook to add to his original volume what might render it a complete treatise on the evidences of Christianity. The part now occupied with the internal equalled that assigned to the external.' Natural theology took its ordinary place as independent of Revelation. The proofs of the Being of God were such as, that the present transitional economy had a beginning which is shown from geological and other evidence from the phenomena of nature and the constitution of the human mind. The apparent cause of intelligent beings must be itself intelligent. He that formed the eye shall He not see,