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were not included in the Ark. And if a limitation thus far be 
evident, then if we take into account the distinction between 
the clean and the unclean, there is no difficulty in the ex- 
clusion of creatures inhabiting the remote parts of the earth. 
There is nothing unscriptural in limiting the beasts and birds 
and creeping things admitted into the Ark to those inhabiting 
that portion of the earth in which Noah dwelt before the 
Flood, and to which the Ark would for that reason return. 
We may limit them still further to such among these, as not 
only for sacrifice or for food or as beasts of burden, but in the 
variety of God's providential arrangements are serviceable to 
man. Such a limitation is consistent both with the narrative 
and with the general usage of Scripture. The limitation of 
the Deluge to only a portion of the earth is consistent with 
neither. 
But if, then, a vast number of animals had no representa- 
tives in the Ark, by which their several species might be 
continued on the earth, in what way are we to account for their 
subsequent existence ? I reply that almost every kind of fish, 
through the mingling of the salt and fresh waters, must have 
died. Every kind of tree also and plant, “ whose seed was in 
itself upon the earth," must have been destroyed. In these 
cases, then, there must have been, after the subsidence of the 
waters, reproduction, or restoration of life, with perhaps some 
modifications. According to the Scriptures, there was creation 
after the pre- Adamite deluge. What is there in Scripture 
to contradict the idea of something similar to a certain extent 
after the Noachian Deluge? I can see nothing; while the 
several considerations above adduced tend greatly to sup- 
port it. 
To that support, although my paper has already been too 
long, I must venture to add another, inasmuch as it in my 
opinion greatly confirms not only this last, but most of the 
details which I have given of the brief Scripture history of the 
Creation and of the pre- Adamite and Noachian Deluges. It is 
that which is to be drawn from the clearly-connected typical 
teaching, afforded by those several details in that connection 
with each other, in which I have shown that they stand. Such 
teaching, set forth by inspired Apostles, and held with varying 
clearness and correctness in every age of the Church, differs 
from that of mere figure, or fable, or miracle, in that it rests 
on reality and fact, whether of person, or event, or course of 
events, or of divinely-appointed rite and ceremony. It is to 
be discovered also in such facts and realities, not by hasty 
guesses nor by efforts of the imagination, but either through 
direct Scripture revelation, or by a careful comparison of any 
