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And I think, without the writer of these verses going into any deeper philosophy 
about the matter, there’s a good deal of fitness in what he says in reference to 
“ this strange theory the doctors among” — this Darwinism. But, to come to 
the subject in a somewhat graver manner, it is deeply important that we 
should consider the subject well ; because if for a moment I can imagine that 
man is merely an advance on a first-rate monkey — that I am to consider my 
origin no higher than a respectable ape, who sprang from a funnyish monad, 
myriads of myriads of ages ago — the probability is, if I don’t take care, I 
may return to that condition, whatever it may be. (Laughter.) If we move 
in cycles of this kind, who can say this will not be the case ; for nothing rises 
higher than its proper source ? I am sure that no one here who would 
admit a theory like this — would doubt for an instant that it is possible, 
yea, probable, that we should come back to such — 
The Chairman. — I rather think that you are in perfect accordance with 
Darwin, because he tells you that, do what you will with the pigeon, it 
will go back to the original type ; and therefore there is that probability as 
regards man. It is quite in accordance with the theory. 
Rev. J. Manners. — Now, as to the truth about man. What is the 
true living, real, divine philosophy concerning man’s nature and origin ? I 
am fully convinced this is truly found as recorded in Genesis ; and so the 
theory of Darwin may readily be cut up and shown to be absurd in the 
highest degree. Let us for a moment or two glance at the account there 
given : —1st. We have in the beginning that God created the heavens and the 
earth — that darkness was on the face of the deep — that God said, Let there 
be light, — then comes a separation between the light and the darkness — 
and, let the waters be gathered together into one place, and let the dry land 
appear. We have the manifestation of the sun, moon, and stars, which 
are for signs, seasons, days, years, to divide between the day and night. 
We read — Let the waters bring forth abundantly the living thing after its 
kind — let fowl fly in the midst of the heaven of firmament — let the earth 
bring forth grass, and the living creature after his kind, &c. — and it was 
so — it is so, according to this divine fiat. Hence we see that the inferior 
orders of the creation are living, moving, and acting according to their 
peculiar nature and in obedience to the law contained in this fiat, or 
“ Let be ; ” therefore we see this order of the creation rising no higher than 
the properties it received in its origin, in harmony with the divine will and 
purpose, and therefore we reasonably infer its probability. We must admit 
this, because we see how all things harmonize therewith. Let the earth, the 
waters, the sun and moon, do or act so and so ; and we see the manifestation 
of wisdom herein — that all do act in perfect and simple obedience to it, and 
exhibit the various powers, faculties, virtues, and properties of their “ nature ” 
— a nature which is very little understood, but which, when deeply investi- 
gated, will be found to subsist and operate in beautiful concord with the Will 
of the Creator. We now come to the creation of Adam. We do not find 
it stated, Let the earth bring forth men and women ; or, let it produce apes 
and monkeys, and terminate in man. No ; here is the grand distinction. 
