nd others may assert to the
contrary.

[Footnote 1: With whose history, as leading up to the advent of the
Saviour in the line of David, the Bible is mainly concerned.]

In the first of my two instances, the popular idea has long been that
the sacred record _does_ say something about a direct and separate
creative act; and this idea has been the origin and ground of all the
supposed conflict between science and "religion." As long as this idea
continues, it can hardly be said that a book addressed to the clearing
up of the subject is unnecessary or to be rejected _per se_.

As to the method in which this subject will be dealt with, I shall
maintain that the Scripture does _not_ say anything about the horse, or
the whale, or the ox, or any other animal, being separately or directly
created. And the view thus taken of the Record I have not met with
before. This it is necessary to state, not because the fact would lend
any value to the interpretation--rather the contrary; but because it
justifies me in submitting what, if new, may be intrinsically important,
to the judgment of the Church; and it also protects me from the offence
of plagiarism, however unwitting. If others have thought out the same
rendering of the Genesis history, so much the better for my case; but
what is here set down occurred to me quite independently.

A study of the real meaning of the Record, in the light of what may be
fairly regarded as proved facts, cannot be without its use to the
Christian. If it be true that a certain amount of information on the
subject of creation is contained in revelation, it must have been so
contained for a specific purpose--a purpose to be attained at some stage
or other of the history of mankind. It is possible also that the study
will bring to light a probable, or at any rate a possible, explanation
of some of those apparent (if they are not real) "dead-locks" which
occur in pursuing the course of life history on the earth.

Such considerations will naturally have more weight with the Christian
believer than with those who reject the faith. But at least the
advantage of them remains with the believer, till the contrary is shown.
The extreme evolutionist may cling to the belief that at some future
time he will be able to account for the entrance of LIFE into the
world's history, that he will be able to explain the connection of MIND
with MATTER; or he may hope that the sterility of certain hybrid forms
will one