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science, and even ascribes error to some expressions of Scripture unless 
figuratively taken. 
Reply. — This is a statement which I am grieved to find uncorrected in a 
meeting of the Victoria Institute. It is wholly contrary to fact. It is no 
answer to the scientific accuracy of Genesis i. 9, and Eccl. i. 7, that there 
may have been some other theory at that time. The true question is, do the 
inspired words there employed agree with true science ? 
IV.— Rev. C. A. Row. 
(xxii.) Mr. Row asserts that the Greek v-xocTaoiQ does not mean person or 
personality, and that it approaches the Monothelite heresy to say that God 
and man are united in Christ in one consciousness. 
Reply. — Were our translators wrong in rendering vi ToaraaiQ person in 
Hebrews i. 2 : — “ The express image of His person ” ? Or the ecclesiastical 
statement : — “ Three Persons and one God ” ? 
V. — Rev. Mr. Wainwright. 
(xxiii.) He asserts that Abraham learned Phoenician in Canaan, and gave 
up his native language. 
Reply. — The only proof he offers is that Laban used an Aramaic dialect. 
I think we may safely reject a theory founded on such a basis. 
VI. — Mr. Reddie. 
(xxiv.) He says that I spoke of a- second creation of light. 
Reply. — This use of the word “ creation ” appears to me to be a good illus- 
tration of the difficulty which originates from not attending to the accuracy 
of Scripture phraseology. The creation of light was at the primary creation 
of all things. Not in the universe, but upon earth, there was subsequent 
darkness when the earth became thohu and bohu. At the renovation of the 
earth in six days, the first act was “ God said, Let there be light.” There 
was, then, in this earth intermingled light and darkness. The second act 
was, “ God divided the light from the darkness.” The one was evening : the 
other, morning. This does not prove that there had been no pre-existing 
light on earth, much less that the universal light was extinguished. The six 
days’ work is an earthly scene. We have two beautiful parallels from the 
Scripture itself, — one from Jerusalem, the other from the human soul. Jeru- 
salem, in David and Solomon’s days, was in light and peace. Her people’s 
sins had reduced the land to darkness, her Saviour’s return will more than 
restore the land to light. The second condition is described by J eremiah, in 
the very terms employed by Moses : — “I beheld the earth, and, lo ! it was 
without form and void ; and the heavens, and they had no light.” The third 
condition is thus predicted, “Arise, Shine ; for thy light is come, and the glory 
of the Lord is risen upon thee.” Regarding humanity as a whole, the Bible 
history of the human soul is parallel. First, God created man in His own 
image, which surely was a state of light. The condition of fallen man is 
