Well since that game is busted, I fall back to my standard play.

Bevets: James Barr Regius Professor of Hebrew at Christ Church, Oxford

Here we have to give some thought to a view that has been propounded, namely that the relations between theology and natural science provide something like a kind of natural theology. The development of such a view has been a feature of certain later phases of the Barthian tradition in which some kind of natural theology has come to be tentatively reaffirmed.
How far, however, can any such view claim to have biblical support? On the face of it, only to a very slight degree. Within the pages of scripture, scientific questioning and scientific investigation are very thinly spread. [...]

These involve simple, pre-scientific, observations of nature, but no more than this. They are illustrations which comment on human customs and mores, and this is their purpose and interest. They are no more science than La Fontaine's fables are science.
More might be made, perhaps, of the creation story of Genesis itself. For generations people have become accustomed to say that the first chapter of Genesis did not purport to be a scientific account of the origins of the world, and this was an understandable apologetic response to the fact that the account is not scientifically true. But to say that Genesis does not purport to be scientific may be a mistaken sort of apologetic argument. In its own context and purpose, for the people who elaborated it and composed it, it was a sort of scientific account. Something akin to the thinking of Mesopotamian list science may have lain behind it, and this, with the implication of transreligious and transcultural understanding, lends a certain tinge of natural theology. The writers of Genesis meant it as a cosmological organization of the world, in which a place and role are given for the great outer elements, light and dark, sky, earth, and sea, sun, moon, and stars, and also for the closer, inner environment, vegetable and animal, and finally for humanity at the centre of it all. Its seven days, linked by the subsequent genealogies with the chronology which runs down through the following centuries, deliberately inaugurate the exact temporal and calendrical framework for later history. To us none of this constitutes a science; it is closer to legend or mythology.2 But to them it was as close as they could come to a sort of science. However, none of the base on which it was worked out was scientific. They had no means of knowing how the world had begun, no means of experimentation, no methods of research other than the most obvious human experience. Their view of the world rested on religious tradition, both without and within Israel, and on the refashioning of these traditions in order to fit with the monotheistic deity of Israel. ~ James Barr, Gifford Lecture - Biblical Faith and Natural Theology 1990-1991