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is by a process of evolution. Yet, surely, it will not be pre- 
tended that He has not made each one of us, and every indi- 
vidual of every species. Yet He has unquestionably effected 
this by a process of evolution. The media through which He 
works may be very obscure; but this does not affect the fact 
itself. History also teaches that in man the evolution of more 
perfect from less perfect states, is the order of God^s providen- 
tial government of the world. The New Testament declares 
that revelation has been communicated in a similar manner. 
Why, then, may not the Creator have created different species 
by producing one out of another by a process unknown to us. 
It is absurd to attempt to shut up all inquiries on this subject, 
by asserting that all such theories are either pantheistic or 
atheistic. 
66. Still, it is undeniable that the Darwinian form of this 
theory has been widely embraced by the philosophic schools in 
question, as affording an apparent solution of some of their 
difficulties. The joy with which they have hailed its advent is 
very remarkable. It becomes, therefore, a duty thoroughly to 
examine into its ability to produce the results in question, and 
to estimate the difficulties with which it is attended. Yet, it 
must not be forgotten that its author distinctly assumes the 
necessity of a Creator to infuse into matter the first forms of 
life, and to impress on it its laws. This difficulty can only be 
got over by Pantheists and Atheists by the exercise of a hearty 
faith in some unknown powers of the past or discoveries of the 
future. It follows, therefore, that the faith which they deride 
in connection with religion and Christianity is essential to this 
philosophy. It demands the exercise of faith in the unseen, viz., 
the discoveries of the future or the unknown possibilities of the 
past, for without it it is destitute of even the semblance of proof. 
It would seem as if faith in the unseen is only objectionable 
when it is demanded in connection with religion. 
67. It follows, therefore, that it is impossible for these 
systems to bridge over the interval which separates life from 
not-life. There is also another interval which can be spanned by 
no arch, viz., the production of the power of sensation. Accord- 
ing to these theories, there must have been a time when there 
was no sensation in that part of the universe to which we 
belong. There, therefore, must have been a time when the 
first being which was capable of sensation sprang into existence. 
Pantheism will, perhaps, affirm that the infinite Cosmos has 
ever possessed within itself sensation and intelligence. If so, 
particles capable of sensation must have existed in that fire 
mist out of which the present order of things has been evolved, 
