They are not supplied by the light of nature; nothing then remains but revelation. Into the formal proof of revelation I must not enter; all that devolved upon me was to show the _à priori_ probability, or at least possibility, of a revelation. I have endeavoured to show this by a consideration of what man is, viewed simply as a natural being, and by the consideration of his natural wants. I have not taken into consideration any of the additional knowledge given us in the Bible concerning man. I have treated him in much the same way as I might one of the creatures in the Zoological Gardens, if I had been asked to study it in order that I might see what its wants were, and tell the keeper what to give it to maintain it in the full possession of its powers. No doubt it would have helped me if I had been told what and where the creature had been before. I should then have had no difficulty in explaining and accounting for everything. Such knowledge, however, even revelation does not give us, because it is not indispensable. It gives us that only which is necessary for the supply of our wants. Even with this knowledge my argument is not concerned; but certain general principles about revelation follow from what I have laid down. And first, revelation has nothing to do with our physical state. Reason is quite sufficient to teach us all those sanitary laws by which our bodies will be maintained in healthful vigour. If the Bible condemns drunkenness, gluttony, and the like, it does so not for sanitary reasons, but for moral reasons, because they are sins. So revelation has nothing to do with our mental powers; whatever we can attain to by our mental powers we are to attain to by them. Physical and metaphysical science alike lie remote from the object-matter of revelation. Because God has, in the Bible, given us revelation in an informal way, in order, perhaps, to commend it to our entire nature, people often forget that its proper object-matter is simply the moral relation in which man stands to God, especially with reference to a future state of being. Religious men forget this. They often take up an antagonistic position to science, and try to make out systems of geology and astronomy and anthropology from the Bible and by these judge all that scientific men say. Really the Bible never gives us any scientific knowledge in a scientific way. If it did, it would be leaving its own proper domain. When it does seem to give us any such knowledge, as in the first chapter of Genesis, there is a very important differentia about it. What it says has always reference to man. The first chapter of Genesis does not tell us how the earth was formed absolutely; geology ought to tell us that. It tells us how it was prepared and fitted for man. Look at the work of the fourth day. Does any man suppose that the stars were set in the expanse of heaven absolutely that men might know what time of year it was? But that