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mind and become in man an intelligent personality, with consciousness, freedom of thought and self-determining power of action. And if he ascends still higher into the moral sphere, and finds there, not only reason and will, but conscience also, and an almost universal consciousness of guilt, what has he to say concerning these? Denying as he does the reality of sin against God, and regarding evil in every form as only defect, or good in the process of making, he sees no need of a Saviour from guilt and no necessity for any Divine intervention in human affairs. This utter materialism is not a gospel of reason grounded on fact, but only a mere belief founded on speculation; and instead of being a message of hope and comfort to sorrowing, suffering and dying mortals, who through manifold tribulations and distresses are passing away like shadows into the great hereafter, it is only a declaration of dreary hopelessness and gloomy despair. If everything comes

out of matter, is only matter, and is destined to return to matter, then there can be no God and no Saviour, no Immortality, and no Heaven. Necessity and Decay are the supreme forces of the universe, and the end of all earthly glory and happiness is the grave.

This atheistic theory, however, is more and more clearly recognised by our foremost men of science and wisest philosophers to be altogether untenable. They are coming to see and acknowledge that the world is fashioned and governed by spirit, and not by inatter. As Professor Drummond says truly in his Ascent of Man, p. 429, “Evolution is not progress in matter ; matter cannot progress. It is a progress in spirit, in that which is limitless, in that which is at once most human, most rational and most Divine.

Evolution is nothing but the involution of Love, the revelation of Infinite Spirit, the Eternal Life returning to itself."

The ag nostic evolutionist, on the other hand, declares, that the origin of things is an insoluble problem. In saying this he goes further than he ought, for what is insoluble to him may not be insoluble to another, and he leaves no space for either a Divine Revealer or a Supernatural Revelation, neither of which can be impossible if the great First Cause—the Fontal Force and Supreme Spirit-is God. But the difference be



tween the agnostic evolutionist and the Christian evolutionist-who bases evolution on creationthough great, is not irreconcilable.

The one says, “I do not know”; and the other, “I believe," but the unbeliever to-day may become a believer to-morrow. There is no impassable gulf between ignorance and knowledge, or between doubt and faith. And as the perfect reasonableness of the latter comes into view we may hope that all intelligent and unprejudiced students of science will also become humble and devout believers in Divine Revelation, and admiringly recognise in created things a magnificent and charming manifestation of the wisdom and goodness of God. As Emerson truly and beautifully says,

« The moral law lies at the centre of Nature, and radiates to the circumference. It is the pith and marrow of every substance, every relation, and every process.” But while Nature thus declares the Divine Being and manifests in ineasure the Divine attributes, yet man

can never attain to the true knowledge of God in the school of Nature. Emerson frankly acknowledges this when he adds, “We can foresee God in the distant phenomena of matter, but

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when we try to describe and define Himself, both language and thought desert us, and we

as helpless as fools and savages.” Hence the need of a personal Divine Revealer and a Supernatural Revelation, to tell us truths and give us assurances which Nature of herself is unable to utter. The Bible says unto all men what Paul the apostle said to the philosophers of Athens—'What therefore ye worship in ignorance, this set I forth unto you. The God that made the world and all things therein, he being Lord of heaven and earth, dwelleth not in temples made with hands, neither is he served by men's hands, as though he needed anything, seeing he himself giveth to all, life and breath and all things.' These are clear and definite declarations, and it is easy to believe them, because they meet and fully satisfy the requirements of reason. Herbert Spencer says: “Those who cannot conceive a self-existent universe, and who therefore assume a Creator as the source of the universe, take for granted that they can conceive a self-existent Creator." Not so. Christians do not believe in the Creator merely because they have conceived Him, or because on

the ground of pure reason they have concluded that He must necessarily exist. Their faith is not based only on their own reasonings or conceptions, but on Divine Revelation, and most of all on the teachings of Jesus Christ. By faith we understand that the worlds were framed by the word of God.' This faith is in no respect contrary to reason, and having been inspired by writings and testimony which reason can accept, the faith itself is entirely reasonable. And not only so, but while satisfying the intellect it also comforts the heart, and exercises à purifying and ennobling influence on the character and life. The inscrutable power" of the evolutionist is God, the great living Force, who originated the universe, and who constantly operates in all things,-the Maker of matter, the Creator of mind, the Father of spirit, the Fountain of life, and the Giver of power to everything that lives. Professor Henry Drummond in The Ascent of Man, p. 421, tells us : “There is only one theory of the method of creation in the field, and that is Evolution, but there is also only one theory of origins in the field, and that is Creation. Instead of abolishing a creative hand, Evolution


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