y the divine afflatus. Few
modern writers have been disposed to insist on the latter alternative,
and have rather assumed that these references and details are
accommodated to the state of knowledge at the time. I must observe
here, however, that a careful consideration of the facts gives to a
naturalist a much higher estimate of the real value of the
observations of nature embodied in the Scriptures than that which
divines have ordinarily entertained; and, consequently, that if we
suppose them of human origin, we must be prepared to modify the views
generally entertained of early Oriental simplicity and ignorance. The
truth is, that a large proportion of the difficulties in Scriptural
natural history appear to have arisen from want of such accommodation
to the low state of the knowledge of nature among translators and
expositors; and this is precisely what we should expect in a
veritable revelation. Its moral and religious doctrines were slowly
developed, each new light illuminating previous obscurities. Its human
history comes out as evidence of its truth, when compared with
monumental inscriptions; and why should not the All-wise have
constructed as skilfully its teachings respecting his own works? There
can be no doubt whatever that the Scripture writers intended to
address themselves to the common mind, which now as then requires
simple and popular teaching, but they were under obligation to give
truthful statements; and we need not hesitate to say, with Dr.
Chalmers, in reference to a book making such claims as those of the
Bible: "There is no argument, saving that grounded on the usages of
popular language, which would tempt us to meddle with the literalities
of that ancient and, as appears to us, authoritative document, any
farther than may be required by those conventionalities of speech
which spring from 'optical' impressions of nature."[15]

Attempt as we may to disguise it, any other view is totally unworthy
of the great Ruler of the universe, especially in a document
characterized as emphatically _the truth_, and in a moral revelation,
in which statements respecting natural objects need not be inserted,
unless they could be rendered at once truthful and illustrative of the
higher objects of the revelation. The statement often so flippantly
made that the Bible was not intended to teach natural history has no
application here. _Spiritual_ truths are no doubt shadowed forth in
the Bible by material emblems, o