46 
and the discussion that follows was confined to the paper of Mr. Wheatley. 
Dr. Haughton’s paper will, however, be published separately by himself. 
— J. R, Ed.] 
Dr. Protheroe Smith. — The subject of the first paper is one that has 
interested me very much ; but, not being aware what form Mr. Wheatley’s 
views would take, I came here rather to gather a few ideas on the subject 
than to offer any observations of my own. As the President, however, has 
done me the honour to call upon me for some remarks, I may say that I find 
one observation in the paper with which I most fully agree — viz., that but for 
revelation we should be utterly in the dark on the subject of the origin of 
life. As by one grand coup, all the rubbish which infidels have heaped 
together is removed by it, as well as some of the views broached by 
geologists. We must, in order to form a correct idea of the question before 
us, go at once to revelation ; and there only we get the true answer to the 
inquiry, “ What is life ?” — a question, I think, one of the utmost importance, 
because it involves to some extent our conceptions of the Creator. In 
appealing to those who are ignorant of Cod it is often said, “ Why do you 
not go to God ? Why are you not more godly ? ” &c. ; and it might as well be 
asked in an unknown tongue, since it is impossible to form a notion of 
anything of the nature of which one is ignorant. It strikes me, therefore, as 
a precaution that we should in some way answer the inquiries, “What 
is God, and how and where is He to be found ?” In endeavouring to supply 
this definition, I would first say that if there be one thing above another — 
one great peculiarity or attribute — one grand distinctive mark which ex- 
presses God, it is Life. We find Him revealing Himself to His creatures by 
the simple declaration, “ I am.” He' is the self-existent one, who not only 
possesses life in Himself, but has the power of imparting that life to 
others. But, when I say “ God is life,” it is but offering an abstract idea 
which the natural man cannot grasp. We often find, however, that what is 
at first unintelligible to finite comprehension is made clear by attendant 
circumstances. Thus things visible to the naked eye are so simply by virtue 
of light. For instance, put out the light in this room, and I should be 
ignorant of your existence so far as sight is concerned. We therefore arrive 
at another principle, that light is essential to reveal the nature of existing 
■things. Now, God dwells in light, but “ He dwelleth in light whereunto no 
man can approach.” Then how can we get a knowledge of Him who is life, 
though dwelling in that light by which He is revealed, since man cannot get 
to that light? But God is a God of mercy, and, seeing that His creatures 
were separated from Him by sin, and living in darkness, He who is the light 
of the world — the light of life — came down from the bosom of the Father to 
shine in this dark world. Now, as the Father has life in Himself, so has He 
given to the Son to have life in Himself ; and this was the credential of His 
Godhead. Thus “ in Him was life, and the life was the light of men ;” and 
though the darkness comprehended it not, “ as many as received Him, to 
them gave He power to become the sons of God ;” saying, “ I am the light of 
the world ; he that followeth Me shall not walk in darkness, but have the 
