of observation, description, and discussion concerning monkeys and apes. Laborious inquiries became provocative of grotesque fancy. In the train of science came the workers who minister to the popular imagination, and there appeared a whole series of comic pictures, amusing narratives, and even musical compositions, representing monkeys and apes as taking part in human occupations. These have left their testimony to the power of scientific hypothesis in determining the thought and interest of the time during which they find favor. It was demonstrated incontestably that the anatomical structure of the ape was much more like to that of man than the structure of the dog, or the horse; and that the brain of the ape was so like in form and arrangement to the human brain, that it might be represented as a smaller and undeveloped example of the human brain. But when the work of observation and description had been well nigh completed; when the work of deliberate thinking was commenced with the assurance that the facts were pretty fully and fairly before us, there came a considerable abatement for the enthusiasm of scientific speculation in the new

line of discovery. Next came the acknowledgment that even with all the analogies and homologies of structure, seen and unseen, there was a vast chasm between the ape and man. Forthwith, the stimulus to comic talent began to die away; and it must be confessed that the department of anthropology has not been greatly advanced from this new region of observation.

These examples may suffice to impress at once upon theologians and scientists, and upon the public mind also,-the obvious, but easily forgotten lesson, that there is need for deliberation before we can clearly decide the exact significance of new scientific discoveries. Neither the spirit of religion, nor the scientific spirit, disposes inquirers to make haste. There is a basis of certainty, sufficiently broad and deep to deliver the mind from concern lest intellectual confusion should arise from continued observation and thought. Enthusiasm, acuteness, patience, and also boldness of speculation, are needed in order to widen the range of our knowledge of the mysteries of existence; but caution is as certainly a necessary feature in the gathering of appliances which must lie at the command

of theologians and also of scientific observers. In fact, there is at every fresh advance in science, much thinking to be done, after observation and exposition have accomplished their part, and this thinking can not be quickly done.

Towards a clear marking out of the boundaries of science and religion, it is needful that some definition or description of both be attempted. It is easy to be religious without sharply marking off for one's self the exact boundaries of religion; and equally easy to be scientific, without exactly laying down the limits of science. But any intelligent view of the relations of the two is not to be had without carefully marking off the territory which they respectively occupy. Science at least should seek for itself "a scientific boundary," and though this is not always easily found, it is essential for keeping up friendly relations with neighboring states. In view, therefore, of the requirements of the present subject, something must here be done in the way of definition, or at least, description, delicate and difficult as is the task.

The object of these lectures is, to vindicate the place of the Christian religion within the

region of human intelligence, to show its rational harmony with science, and to promote active co-operation between the two. And this is to be done for the Christian religion in view of all the advantages, and of all the alleged disadvantages too, of what has been ⚫ reproachfully named "a book religion," which assuredly it is, just as all science must become "book science," if it is to become a living and abiding intellectual power among men. For all reliable knowledge must be formulated, must take a definite orderly shape, if it is to find a place and dominion. In the history of intelligent being in this world, religion first of all met this requirement, and subjected itself to this test, adapting itself also to successive ages, and submitting itself to their criticism. Science owns a like intellectual necessity, and has had to write and rewrite, to correct and expand, in order that the bookscience might be the true science of the day. Whatever be the nature of the truth received by man, its statement is greatly enhanced in value when it has been reduced to written form, suitable not only for being passed from hand to hand, but for being pondered with all deliberation.

While, however, it is a great advantage to Christianity that it can be described as the religion of the Bible, and it is to Christianity that reference is directly made here when religion is named, there is in religion as in science that which comes before the written form. Observation and reflection are natural avenues to religion, as well as to science. The Bible appeals to the intelligence of man for its acceptance, subjecting to rational test not only its evidence but also its teaching. Its uniform demand is that men put its teaching to proof. It thus presupposes a natural religion as the prerequisite for special revelation of the supernatural. The full breadth of the argument in exposition and defence of Christianity is seen only by starting from this position, that all religion, whatever its form, rests on a rational basis. And its correlative is this, irreligion is the irrational. The vindication of the Christian religion thus implies at its basis the defence of religious thought and feeling in whatever associations they may be found. For though it is true that the Christian religion may be said to war against all religions besides, seeking to supplant them, in order to become the universal religion, it