the production of an internal grinding apparatus. Did the liver, pancreas, and smaller glands, grow up by the desire to eat, and was there then a co-operation to localise the excretions? Did the lungs expand themselves out of a hollow bud, and become an air-chamber-simple or compound; and, in fish, form the swim-bladder? To call them an integration or summing up of past adaptive processes, by which modifications were slowly acquired through many generations; is first to assume those modifications, and then to explain the lesser difficulty by a greater. The real cause is utterly unknown.

Many human emotions, probably all the sensual feelings, are found in the beast; and it is asserted, with some humour and much rashness, that the highest faculties of emotion and intellect are mere outgrowths from lower animal life. For example-the mother sense of all senses is Touch, and the parrot is the most sensible of birds because of its tactual power; but we may just as well say, "The parrot has great tactual power because it is one of the most sensible birds, and by the same intelligence evokes speech from otherwise discordant tones." A hawk, a raven, even a canary, may sometimes equal the parrot in intelligence. The elephant multiplies his experiences through the tactual range and skill of his trunk; but the dog, with less tactual power, is sagacious enough to be the friend of man. Feline animals are said to be more sagacious, because of their paws, than hoofed animals; but the horse, though hoofed, excels all the feline animals in the world. If prehensile lips are the cause of sagacity the cow ought to excel, for she has prehensile lipsand a cloven hoof. No warrant, moreover, exists for believing that parrot, elephant, horse, dog, or cow, can educate itself to the surpassing of nature, and extend brute powers into the domain of human reason. Men, however, who lose the knowledge of God, can and do go down into a low animal substratum of being, and suffer loss. Not distinguishing the nobler organs and functions, they use them as if only of animal species; but God knows the difference, and holds men responsible for the use of that difference. He expects them to regard one another as rudimentary angels, rather than progressive beasts: for an angel may be called man in

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corporeal, and man an angel corporeal. He is animal in so far as he partakes of precedent forms; and in so far as an animal is a plant, and a plant is inorganic; but, as a reasonable creature clothed with body, and formed in the image of God, he is but little lower than the angel.1

The whole of Nature, thus viewed, is in every part interpenetrated by the Supernatural; or, if you will, the Supernatural is Natural: for all things blend in one splendid unity. That which we call miraculous may be the working of a law so fine, yet wide and intermittent, that only highest wisdom can comprehend and use it. The discoveries of science are true revelations of the Divine presence and work, are a psalmody in praise of His Wisdom and Might. Our life, rooted in the Divine Life, is a mystery, a holy thing. Mere animal minds die, human minds are immortal; this is part of their grandeur, and, ever growing into wider range, subordinates intellectual to moral perfection. Our cosmical life, brought out like lower animal-life, from simple elements by the Almighty, is springing, through strange interaction with things around, to complex powers and desires; we are becoming involved, deeper and deeper, with great principles of moral government, and with a future wherein holiness will be vindicated.

1 Comenius said the same thing long ago:-"Homo dici potest angelus eo sensu, quo homo ipse animal, animal planta, planta concretum, etc. dicitur id est, propter inclusam præcedentis formam, nova solum superaddita perfectione. Homo enim creatura est rationalis ad imaginen Dei condita, immortalis; est et angelus, sed majoris perfectionis ergo a corpore liber. Nihil igitur aliud est angelus quam homo a corpore nudus, nihil alind homo, quam angelus copore vestitus."-John Amos Comenius, Physicæ ad Lumen Divinum Reformandæ Synopsis.

STUDY XV.

COMPARISON OF THE TWO DIVINE ACCOUNTS.

"In the spiritual childhood of the world, outward signs were needed to make known God's power and rule. The secret springs of the machinery were displayed; but, when the fulness of time was come, men were no longer to walk by sight, but by faith."-Memorials of a Quiet Life.

THE world is that theatre on which the drama of our life is played. Possibly we should not trouble ourselves with what goes on behind the scenes, unless fresh influxes from the region beyond our own experience, and beyond our ancestors' experience, came in upon us as from an ocean, surrounding our island world. Reflection on the nature of things also discloses that there are two modes of existence, and on two different planes: Real existence, which we feel or perceive; and Ideal, that which is imaged in our consciousness, or of which we have conception. Conscious, in this manner, of existence, of co-existence, of pre-existence; the necessary movement of thought is with the flow of things, and we cannot conceive of a creation without a Creator, nor of effect without cause. We carry, so to speak, a universe within us, and a measure for all things. Deep as is our conviction of the reality of a world behind the field of phenomena, we are puzzled by statements that it stands in no relation to us, nor have we faculties by which to know it.

Both statements we utterly deny. It is possible to reduce all phenomena to one cause, to see the many in the One, and the One in the many. The ablest metaphysicians say-" The phenomena we deal with are bi-polar, on the one side objective and on the other subjective, and these are the twofold aspects of reality" that double-sidedness which enforces the conviction that to the positive equation of the world must be added the spiritual equation, as that inner meaning which explains the whole. For example, to account for the consciousness we

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possess of God, of Sin, of Responsibility, of Eternity, as were they pure creations out of nothing-utter fictions, is equivalent to supposing that the human race issued from Adam and the sons of Adam, without the co-operation of Eve and her daughters. We know these things not only as a revival of experience by our race in former ages, but by our own feelings or consciousness; and, as all the parts of nature are analogous or cognate, we are going through that experience which others have gone through, learning that the world within man and the world without man are equally a revelation or manifestation of the Almighty.

This knowledge is not without but within us, a revelation from Intelligence to intelligence; and by means of an organ which, though restricted within the sphere of experience, is enabled to apprehend, though not comprehend, concerning the supra-sensible and supernatural. There is a faculty which, by means of successive reaches in symbolical procedure, as in mathematics, enables pious men so to condense sensible experiences, that they attain a prevision in spiritual things like the astonishing previsions of exact science. The truth of this may be discerned in the character and works of Moses, and in the narratives of creation.

There are two separate Scriptural accounts of creative work, which, through want of sufficient critical skill, have been wrongly considered as varying and erring records by two different writers. The former account (Gen. i.-ii. 3) is a brief summary or symbol of creative acts. The latter account (Gen. ii. 4-22), after reference, in verse 4, to the creation of the world, describes the planting of Paradise, and particularises the fashioning, temptation, and fall of man. The former, in which the Divine name is Elohim, D, shows God's relation to all things as the Creator, Owner, Lord of the universe. The latter, where we find the name or names, Di Jehovah Elohim, represents the Lord, the eternal and infinitely powerful: the Father is God in His own Essence, the Source and Foundation of all; the Son is the Mediating. Principle, the Deliverer, or Saviour; the Spirit is the active Principle effectuating that relationship; all, of course, included in Jehovah Elohim.

The first chapter being Elohistic, and the second Jehovistic or Jahvistic, affords no conclusive evidence that the two accounts are not by the same author. In the Pentateuch, Histories, and Psalms, one and the same writer will be found to use both names. An occasional appearance and disappearance of the sacred name, Jehovah, accords with the intense reverence in which it was held. Not only so, Elohim, Mighties, is a more suitable word in describing creation; even as the name, Jehovah, gives a more touching character to redemption, and represents the Divine Personality.

The

The evident contrariety of statement, both as to matter and manner, is proof of difference as to the writer's aim. proof can be given in detail:

In the first chapter, six days form distinct periods or eras of creative operation. In the second chapter, as if to show that the works of God are one work, and the days of God are one day-all the days become one-" the day that the Lord God made the earth and the heavens."

The first chapter, after stating that God is the Creator of all things, describes the use of means in development of the earth. The Spirit moves upon the waters: the chaotic fluidity was not water, such as we are now acquainted with, which could not collect until after the appearance of light, nor until the glowing earth began to cool on its surface; and light appears as the result. Light may be regarded as that means of effectual operation by Divine energy, when will was enunciated, as figuratively expressed, by word. The firmamental expanse was cleared, the waters were gathered into seas, continents and islands were formed. Afterwards, the earth put forth that vegetal power by which sea and land were replenished; the earth being that fruitful mother, able, by energy, to give birth to plant and to animal, as we now say, "by natural power "-all being done according to law. By law is meant that order and sequence, of varying intensity and rapidity, now called natural.

In the second chapter, the admirable mechanism, and the work which was wrought by it, are specially ascribed to a personal God. As if the notion of Democritus had been foreseen and corrected,-" All life and change are due to the com