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of the earth," the "fixing of the stars, ever standing at equal distances," the "depression of the southern pole," the "matter of generation," and "matter of minerals" are "with great elegancy noted." But, curiously enough, he uses to support some of these truths the very texts which the fathers of the Church used to destroy them, and those for which he finds Scripture warrant most clearly are such as science has since disproved. So, too, he says that Solomon was enabled in his Proverbs, "by donation of God, to compile a natural history of all verdure."(280) (280) See Bacon, Advancement of Learning, edited by W. Aldis Wright, London, 1873, pp. 47, 48. Certainly no more striking examples of the strength of the evil which he had all along been denouncing could be exhibited that these in his own writings. Nothing better illustrates the sway of the mediaeval theology, or better explains his blindness to the discoveries of Copernicus and to the experiments of Gilbert. For a very contemptuous statement of Lord Bacon's claim to his position as a philosopher, see Lange, Geschichte des Materialismus, Leipsic, 1872, vol i, p. 219. For a more just statement, see Brewster, Life of Sir Isaac Newton, London, 1874, vol. ii, p. 298. Such was the struggle of the physical sciences in general. Let us now look briefly at one special example out of many, which reveals, as well as any, one of the main theories which prompted theological interference with them. It will doubtless seem amazing to many that for ages the weight of theological thought in Christendom was thrown against the idea of the suffocating properties of certain gases, and especially of carbonic acid. Although in antiquity we see men forming a right theory of gases