re absolute new creations, but both are alike descendants of
pre-existing forms, from which and from each other they differ by
varying and often imperceptible degrees. It appears, then, that
however plausible this writer's objections may seem, whenever he
descends from generalities to any specific statement his supposed
difficulties turn out to be in reality strongly confirmatory of Mr.
Darwin's view."

Now that improved steam-engines are lineal descendants of other
steam-engines is absolute nonsense, in any other aspect than that the
structure of one suggested the structure of another to a contriving
mind. We need not affirm this of God; but we may affirm that the plans
of the creative mind constitute the true link of connection between
the different states and developments of inorganic and organic
objects. This is the real meaning of creation by law, as distinguished
from mere chance on the one hand, and arbitrary and capricious
intervention on the other. Both of these extremes are equally
illogical; and it can not be too frequently repeated that divine
revelation avoids both by maintaining with equal firmness the agency
of the Creator, and that agency not capricious, but according to plan
and purpose; embracing not merely the action of the divine mind
itself, but under it of all the forces and material things created.

C.--MODES OF CREATION.

A question often asked, but not easily answered, with reference to the
creation of animals and plants, is--What was its precise method, and
to what extent is such intervention conceivable. This is, it is true,
not a properly scientific question, since science can not inform us of
the act of creation. Nor is it properly a theological one, since
revelation appeals to our faith in the facts, without giving us much
information as to the mode. It can, therefore, be answered only
conjecturally, except in so far as the law or plan of creation can be
inferred from what is known, either from science or revelation, as to
the history of life.

We may, in the first place, assume that law or plan must characterize
creation. The Scriptural idea of it is not reconcilable with the
supposition of a series of arbitrary acts any more than the scientific
idea. The nature of these laws, as disclosed by Palaeontology, has been
already considered in a preceding part of this Appendix. What we may
conjecture as to the nature of the creative act itself, from a
comparison of nature and revelation,