We here use the word “nature” in the ordinary sense, as including man. There is another and more proper use of the word “nature,” which makes it simply a complex of forces and beings under the law of cause and effect. To nature in this sense man belongs only as respects his body, while as immaterial and personal he is a supernatural being. Free will is not under the law of physical and mechanical causation. As Bushnell has said: “Nature and the supernatural together constitute the one system of God.” Drummond, Natural Law in the Spiritual World, 232—“Things are natural or supernatural according to where we stand. Man is supernatural to the mineral; God is supernatural to the man.” We shall in subsequent chapters use the term “nature” in the narrow sense. The universal use of the phrase “Natural Theology,” however, compels us in this chapter to employ the word “nature” in its broader sense as including man, although we do this under protest, and with this explanation of the more proper meaning of the term. See Hopkins, in Princeton Review, Sept. 1882:183 _sq._ E. G. Robinson: “Bushnell separates nature from the supernatural. Nature is a blind train of causes. God has nothing to do with it, except as he steps into it from without. Man is supernatural, because he is outside of nature, having the power of originating an independent train of causes.” If this were the proper conception of nature, then we might be compelled to conclude with P. T. Forsyth, in Faith and Criticism, 100—“There is no revelation in nature. There can be none, because there is no forgiveness. We cannot be sure about her. She is only aesthetic. Her ideal is harmony, not reconciliation.... For the conscience, stricken or strong, she has no word.... Nature does not contain her own teleology, and for the moral soul that refuses to be fancy-fed, Christ is the one luminous smile on the dark face of the world.” But this is virtually to confine Christ’s revelation to Scripture or to the incarnation. As there was an astronomy without the telescope, so there was a theology before the Bible. George Harris, Moral Evolution, 411—“Nature is both evolution and revelation. As soon as the question _How_ is answered, the questions _Whence_ and _Why_ arise. Nature is to God what speech is to thought.” The title of Henry Drummond’s book should have been: “Spiritual Law in the Natural World,” for nature is but the free though regular activity of God; what we call the supernatural is simply his extraordinary working.