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abstract, one would not have referred to the Creator, but which we might be 
disposed to trace to an entirely opposite source ; and in precisely the same 
way, we find in the Word of God things which, if also viewed in the abstract, 
we should not have thought could have proceeded from the Almighty mind. 
In fact, it seems to me, that as far as creation is concerned, it is very much a 
question as to what mode the Creator has adopted in His creative acts. We 
know that even in these days the Creator may, in some degree, be said to be 
creating, as, for example, when He heals a wound. If any of us had a leg cut 
off, we know that the wound would heal ; the flesh and skin would grow over 
the place of amputation, and in process of time the part would be well and 
sound. How, it may be asked, does the Creator act in this ? Why, by an 
instrumentality no one would ever have expected. The only power He uses is 
that which is afforded by an artery or a number of arteries — at least, this is 
the only visible power at work, and by its means He effects the wonders we 
so frequently witness. So, in the same manner, He may apply a mode of 
evolution as the mode of His creation, as He does in creating each individual 
man and woman. The only thing we have to do, is to believe that the 
Creator is not separate from the law ; but is operating in it, and cease- 
lessly engaged in the work of creation by His boundless power and 
His mighty providence. (Hear.) But when we are told that creatures 
develop themselves by a process of self-evolution, we are asked to believe 
what seems to be the most extraordinary fallacy that ever could have 
been conceived by the mind of jnan. It is certainly a great tax on our 
credulity when we are asked to accept the theory that the giraffe, by a series 
of self-evolutions, governed by a particular set of laws, which exist, and are 
entirely apart from the power of the Lawgiver, has been enabled to elongate 
his neck to the extent he has attained, and, to my mind, the? proposition is so 
irrational that I think it impossible seriously to entertain it. And yet I 
cannot see but that the great and Almighty Creator may act by any law He 
pleases, and in such a manner that we may have no conception as to what is 
the law by which He does the work of creation. I regard the paper we 
ha ve heard to-night as a valuable one, inasmuch as it has drawn our attention 
to these enlarged views of Christian revelation, and to its many-sidedness. 
The more we study, the more we shall find that as it is in the Christian revela- 
tion, so is it also in the natural creation of Almighty God, and vice versa. If 
we can show that the one is the counterpart of the other, I hold that we 
shall have got rid of every possible objection which can be made against 
revelation, leaving to those who consider the subject, the simple alternative 
of atheism or Christianity. 
Mr. J. E. Howard. — I must express my great admiration of the paper 
which has been read to-night ; and in saying this, I know that I am giving 
utterance to a sentiment that prevails throughout this meeting. With 
regard to what has been said as to the varieties of the human species, as 
shown by the oldest records on certain monuments, I think that the argu- 
ment adduced in support of the extreme antiquity which has been 'claimed 
VOL. VII. 2 E 
