l world there was an outcry at once against "atheism," and war raged fiercely. Herschel and others pointed out many nebulous patches apparently gaseous. They showed by physical and mathematical demonstrations that the hypothesis accounted for the great body of facts, and, despite clamour, were gaining ground, when the improved telescopes resolved some of the patches of nebulous matter into multitudes of stars. The opponents of the nebular hypothesis were overjoyed; they now sang paans to astronomy, because, as they said, it had proved the truth of Scripture. They had jumped to the conclusion that all nebula must be alike; that, if some are made up of systems of stars, all must be so made up; that none can be masses of attenuated gaseous matter, because some are not.

Science halted for a time. The accepted doctrine became this: that the only reason why all the nebula are not resolved into distinct stars is that our telescopes are not sufficiently powerful. But in time came the discovery of the spectroscope and spectrum analysis, and thence Fraunhofer's discovery that the spectrum of an ignited gaseous body is non-continuous, with interrupting lines; and Draper's discovery that the spectrum of an ignited solid is continuous, with no interrupting lines. And now the spectroscope was turned upon the nebula, and many of them were found to be gaseous. Here, then, was ground for the inference that in these nebulous masses at different stages of condensation - some apparently mere pitches of mist, some with luminous centres - we have the process of development actually going on, and observations like those of Lord Rosse and Arrest gave yet further confirmation to this view. Then came the great contribution of the nineteenth century to physics, aiding to explain important parts of the vast process by the mechanical theory of heat.

Again the nebular hypothesis came forth stronger than ever, and about 1850 the beautiful experiment of Plateau on the rotation of a fluid globe came in apparently to illustrate if not to confirm it. Even so determined a defender of orthodoxy as Mr. Gladstone at last acknowledged some form of a nebular hypothesis as probably true.

Here, too, was exhibited that form of surrendering theological views to science under the claim that science concurs with theology, which we have seen in so many other fields; and, as typical, an example may be given, which, however restricted in its scope, throws light on the process by which such surrenders are obtained. A few years since one of the most noted professors of chemistry in the city of New York, under the auspices of one of its most fashionable churches, gave a lecture which, as was claimed in the public prints and in placards posted in the streets, was to show that science supports the theory of creation given in the sacred books ascribed to Moses. A large audience assembled, and a brilliant series of elementary experiments with oxygen, hydrogen, and carbonic acid was concluded by the Plateau demonstration. It was beautifully made. As the coloured globule of oil, representing the earth, was revolved in a transparent medium of equal density, as it became flattened at the poles, as rings then broke forth from it and revolved about it, and, finally, as some of these rings broke into satellites, which for a moment continued to circle about the central mass, the audience, as well they might, rose and burst into rapturous applause.

Thereupon a well-to-do citizen arose and moved the thanks of the audience to the eminent professor for "this perfect demonstration of the exact and literal conformity of the statements given in Holy Scripture with the latest results of science." The motion was carried unanimously and with applause, and the audience dispersed, feeling that a great service had been rendered to orthodoxy. Sancta simplicitas!

What this incident exhibited on a small scale has been seen elsewhere with more distinguished actors and on a broader stage. Scores of theologians, chief among whom of late, in zeal if not in knowledge, has been Mr. Gladstone, have endeavoured to "reconcile" the two accounts in Genesis with each other and with the truths regarding the origin of the universe gained by astronomy, geology, geography, physics, and chemistry. The result has been recently stated by an eminent theologian, the Hulsean Professor of Divinity at the University of Cambridge. He declares, "No attempt at reconciling genesis with the exacting requirements of modern sciences has ever been known to succeed without entailing a degree of special pleading or forced interpretation to which, in such a question, we should be wise to have no recourse."

The revelations of another group of sciences, though sometimes bitterly opposed and sometimes "reconciled" by theologians, have finally set the whole question at rest. First, there have come the biblical critics - earnest Christian scholars, working for the sake of truth - and these have revealed beyond the shadow of a reasonable doubt the existence of at least two distinct accounts of creation in our book of Genesis, which can sometimes be forced to agree, but which are generally absolutely at variance with each other. These scholars have further shown the two accounts to be not the cunningly devised fables of priestcraft, but evidently fragments of earlier legends, myths, and theologies, accepted in good faith and brought together for the noblest of purposes by those who put in order the first of our sacred books.

Next have come the archaeologists and philologists, the devoted students of ancient monuments and records; of these are such as Rawlinson, George Smith, Sayce, Oppert, Jensen, Schrader, Delitzsch, and a phalanx of similarly devoted scholars, who have deciphered a multitude of ancient texts, especially the inscriptions found in the great library of Assurbanipal at Nineveh, and have discovered therein an account of the origin of the world identical in its most important features with the later accounts in our own book of Genesis.

These men have had the courage to point out these facts and to connect them with the truth that these Chaldean and Babylonian myths, legends, and theories were far earlier than those of the Hebrews, which so strikingly resemble them, and which we have in our sacred books; and they have also shown us how natural it was that the Jewish accounts of the creation should have been obtained at that remote period when the earliest Hebrews were among the Chaldeans, and how the great Hebrew poetic accounts of creation were drawn either from the sacred traditions of these earlier peoples or from antecedent sources common to various ancient nations.

In a summary which for profound thought and fearless integrity does honour not only to himself but to the great position which he holds, the Rev. Dr. Driver, Professor of Hebrew and Canon of Christ Church at Oxford, has recently stated the case fully and fairly. Having pointed out the fact that the Hebrews were one people out of many who thought upon the origin of the universe, he says that they "framed theories to account for the beginnings of the earth and man"; that "they either did this for themselves or borrowed those of their neighbours"; that "of the theories current in Assyria and Phoenicia fragments have been preserved, and these exhibit points of resemblance with the biblical narrative sufficient to warrant the inference that both are derived from the same cycle of tradition."

After giving some extracts from the Chaldean creation tablets he says: "In the light of these facts it is difficult to resist the conclusion that the biblical narrative is drawn from the same source as these other records. The biblical historians, it is plain, derived their materials from the best human sources available.... The materials which with other nations were combined into the crudest physical theories or associated with a grotesque polytheism were vivified and transformed by the inspired genius of the Hebrew historians, and adapted to become the vehicle of profound religious truth."

Not less honourable to the sister university and to himself is the statement recently made by the Rev. Dr. Ryle, Hulsean Professor of Divinity at Cambridge. He says that to suppose that a Christian "must either renounce his confidence in the achievements of scientific research or abandon his faith in Scripture is a monstrous perversion of Christian freedom." He declares: "The old position is no longer tenable; a new position has to be taken up at once, prayerfully chosen, and hopefully held." He then goes on to compare the Hebrew story of creation with the earlier stories developed among kindred peoples, and especially with the pre-existing Assyro-Babylonian cosmogony, and shows that they are from the same source. He points out that any attempt to explain particular features of the story into harmony with the modern scientific ideas necessitates "a non-natural" interpretation; but he says that, if we adopt a natural interpretation, "we shall consider that the Hebrew description of the visible universe is unscientific as judged by modern standards, and that it shares the limitations of the imperfect knowledge of the age at which it was committed to writing." Regarding the account in Genesis of man's physical origin, he says that it "is expressed in the simple terms of prehistoric legend, of unscientific pictorial description."

In these statements and in a multitude of others made by eminent Christian investigators in other countries is indicated what the victory is which has now been fully won over the older theology.

Thus, from the Assyrian researches as well as from other sources, it has come to be acknowledged by the most eminent scholars at the leading seats of Christian learning that the accounts of creation with which for nearly two thousand years all scientific discoveries have had to be "reconciled" - the accounts which blocked the way of Copernicus, and Galileo, and Newton, and Laplace - were simply transcribed or evolved from a mass of myths and legends largely derived by the Hebrews from their ancient relations with Chaldea, rewrought in a monotheistic sense, imperfectly welded together, and then thrown into poetic forms in the sacred books which we have inherited.

On one hand, then, we have the various groups of men devoted to the physical sciences all converging toward the proofs that the universe, as we at present know it, is the result of an evolutionary process - that is, of the gradual working of physical laws upon an early condition of matter; on the other hand, we have other great groups of men devoted to historical, philological, and archaeological science whose researches all converge toward the conclusion that our sacred accounts of creation were the result of an evolution from an early chaos of rude opinion.

The great body of theologians who have so long resisted the conclusions of the men of science have claimed to be fighting especially for "the truth of Scripture," and their final answer to the simple conclusions of science regarding the evolution of the material universe has been the cry, "The Bible is true." And they are right - though in a sense nobler than they have dreamed. Science, while conquering them, has found in our Scriptures a far nobler truth than that literal historical exactness for which theologians have so long and so vainly contended. More and more as we consider the results of the long struggle in this field we are brought to the conclusion that the inestimable value of the great sacred books of the world is found in their revelation of the steady striving of our race after higher conceptions, beliefs, and aspirations, both in morals and religion. Unfolding and exhibiting this long-continued effort, each of the great sacred books of the world is precious, and all, in the highest sense, are true. Not one of them, indeed, conforms to the measure of what mankind has now reached in historical and scientific truth; to make a claim to such conformity is folly, for it simply exposes those who make it and the books for which it is made to loss of their just influence.

That to which the great sacred books of the world conform, and our own most of all, is the evolution of the highest conceptions, beliefs, and aspirations of our race from its childhood through the great turning-points in its history. Herein lies the truth of all bibles, and especially of our own. Of vast value they indeed often are as a record of historical outward fact; recent researches in the East are constantly increasing this value; but it is not for this that we prize them most: they are eminently precious, not as a record of outward fact, but as a mirror of the evolving heart, mind, and soul of man. They are true because they have been developed in accordance with the laws governing the evolution of truth in human history, and because in poem, chronicle, code, legend, myth, apologue, or parable they reflect this development of what is best in the onward march of humanity. To say that they are not true is as if one should say that a flower or a tree or a planet is not true; to scoff at them is to scoff at the law of the universe. In welding together into noble form, whether in the book of Genesis, or in the Psalms, or in the book of Job, or elsewhere, the great conceptions of men acting under earlier inspiration, whether in Egypt, or Chaldea, or India, or Persia, the compilers of our sacred books have given to humanity a possession ever becoming more and more precious; and modern science, in substituting a new heaven and a new earth for the old - the reign of law for the reign of caprice, and the idea of evolution for that of creation - has added and is steadily adding a new revelation divinely inspired.

In the light of these two evolutions, then - one of the visible universe, the other of a sacred creation-legend - science and theology, if the master minds in both are wise, may at last be reconciled. A great step in this reconciliation was recently seen at the main centre of theological thought among English-speaking people, when, in the collection of essays entitled Lux Mundi, emanating from the college established in these latter days as a fortress of orthodoxy at Oxford, the legendary character of the creation accounts in our sacred books was acknowledged, and when the Archbishop of Canterbury asked, "May not the Holy Spirit at times have made use of myth and legend?"

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