lutely incompatible not only with single expressions in the word of
God on that subject of natural science with which it is not immediately
concerned, but, which in our judgment is of far more importance, with
the whole representation of that moral and spiritual condition of man
which is its proper subject-matter. Man's derived supremacy over the
earth; man's power of articulate speech; man's gift of reason; man's
free-will and responsibility; man's fall and man's redemption; the
incarnation of the Eternal Son; the indwelling of the Eternal Spirit,--
all are equally and utterly irreconcilable with the degrading notion of
the brute origin of him who was created in the image of God, and
redeemed by the Eternal Son assuming to himself his nature. Equally
inconsistent, too, not with any passing expressions, but with the whole
scheme of God's dealings with man as recorded in His word, is Mr.
Darwin's daring notion of man's further development into some unknown
extent of powers, and shape, and size, through natural selection acting
through that long vista of ages which he casts mistily over the earth
upon the most favoured individuals of his species. We care not in these
pages to push the argument further. We have done enough for our purpose
in thus succinctly intimating its course. If any of our readers doubt
what must be the result of such speculations carried to their logical
and legitimate conclusion, let them turn to the pages of _Oken_, and see
for themselves the end of that path the opening of which is decked out
in these pages with the bright hues and seemingly innocent deductions of
the transmutation-theory.

Nor can we doubt, secondly, that this view, which thus contradicts the
revealed relation of creation to its Creator, is equally inconsistent
with the fullness of His glory. It is, in truth, an ingenious theory for
diffusing throughout creation the working and so the personality of the
Creator. And thus, however unconsciously to him who holds them, such
views really tend inevitably to banish from the mind most of the
peculiar attributes of the Almighty.

How, asks Mr. Darwin, can we possibly account for the manifest plan,
order, and arrangement which pervade creation, except we allow to it
this self-developing power through modified descent?

As Milne-Edwards has well expressed it, Nature is prodigal in variety,
but niggard in innovation. Why, on the theory of creation, should this
be so? Why should all t