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cussion, and presents much diversity of opinion among philo- 
sophers — some contending that all the races of man which are 
found on the earth, are derived from a single pair of ancestors 
— others insisting that they have been derived from different 
pairs of ancestors. Again, those who uphold the doctrine of 
the unity of race differ from each other as to whether the first 
ancestors were of the higher or of the lower type, or, in other 
words, whether the Caucasian is the result of a process of 
elevation from the lower to the higher, or the Savage is the 
result of a process of degradation from the higher to the lower 
type of humanity. 
Here the religionist, who has been contending on supposed 
Scripture grounds for the unity of race, will find himself at 
issue with the philosopher contending for the same proposi- 
tion on scientific grounds — the one assuming that the highest 
type of humanity was the first in existence, and the other 
insisting that the lowest had the precedence in time. Neither 
of these disputants has any right, as frequently done, to rely 
on the authority of the other in aid of their respective posi- 
tions. The phrase “ unity, or origin, of race 33 has a different 
meaning according as it is used by one or the other. The 
philosopher, on alleged scientific grounds, derives Caucasian 
man, not merely from the lowest specimen of humanity, but 
descends to a lower depth to seek his parentage in the 
monkey, the ape, or gorilla. On the other hand, the religionist 
derives all the human races, savage as well as sage, as lineal 
blood descendants from the Adam of Genesis, created in the 
image of God six thousand years ago, the highest step in the 
scale of humanity. Does the truth rest with either of these, 
or is it to be found with those who account for the state of 
the world by advocating the doctrine of the plurality of races — 
that is to say, that Mongols, Negroes, and other semi- civilized 
and savage races have descended from ancestors of similar 
types, and the civilized man from the man made after the 
likeness of his Creator; and who alone, by the exercise of his 
intellectual powers, has found his way into the sanctuary of 
God's counsels in His mode of framing and furnishing, sustain- 
ing and perfecting, the heavens and the earth and all that is 
therein ? The solution of these questions lies manifestly beyond 
the bounds of human research and reasoning. How far does 
Scripture aid the inquiry ? 
The first chapter of Genesis puts an end to the doctrine that 
Caucasian man, the great civilizer of himself and others, is the 
result of a process of elevation from the savage to civilized 
man ; for we are told that Adam was created by the Almighty, 
and in Ilis own image — a description wholly inapplicable to an 
