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 It is Nature, and radiates to the circumference. the pith and marrow of every substance, every relation, and every process." But while Nature thus declares the Divine Being and manifests in measure the Divine attributes, yet man 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 can give us when we try to describe and define Himself, both language and thought desert us, and we are as helpless as fools and savages." Hence the need of a personal Divine Revealer and a Supernatural Revelation, to tell us truths and 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 a 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 demands it. Instead of being opposed to Creation, all theories of Evolution begin by assuming it. If Science does not formally posit it, it never posits anything else." Now, whilst not prepared to grant that "the only theory of the method of Creation in the field is Evolution," yet we cannot but welcome the strong and unhesitating declaration of the Professor that "instead of being opposed to .Creation, all theories of Evolution begin by assuming it." But this also we must grant, that the Infinite and Eternal One, being Invisible, could never as a cognizable Being be known unto men. 'No man hath seen God at any time, nor can see Him.' In this matter, the Bible and the agnostic evolutionist perfectly agree. But it is also true, that an invisible God could never satisfy man. This is a notable fact, and worthy of the most careful consideration. 'Shew us the Father, and it sufficeth us,' has ever been the cry of the human heart as the idol-worship of many peoples and ages abundantly testifies-and before the cry could be uttered the Divine response was given. 'Before they call, I will answer,' is God's method with His children. But we have here a great truth which men generally do not yet apprehend, in relation to the Creator and the moral intelligences whom He brought into existence. For instance, in his Christ in Modern Theology, PP. 475-7, Dr. Fairbairn says, "If God is to become the real Father of man, and man the real son of God, then all the energies and loves and ideals of the unseen Paternity must be incarnated and organized in a visible sonship, that they may become creative of a mankind which shall realize the filial ideal." "If God's Fatherhood is to be a reality to man, he must see it as it is, know it by experience, by handling it, and by being handled by it. But the only way in which it can thus come, is in the form of humanity.” "The Incarnation may be described as the most illustrious example of the supremacy of God's moral over His physical attributes, and of the relation they hold to the healing and happiness of man. As such it is of all acts the act that most becomes Him, and so the one we can least conceive as accidental. And, therefore, though its special form may be affected by the fact of sin, yet it were mere impertinence to imagine that but for the accident of sin the |