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I. THE THEORIES AND FINDINGS OF MODERN SCIENCE AGREE WITH THE SCRIPTURAL ACCOUNT OF THE CONSTITUTION OF THINGS. Everywhere the Bible affirms or assumes that the ideal, the primitive, the essential arrangement of things was "very good," but that the catastrophe called sin broke up the original order, and henceforth Nature became full of contradiction and misery. Never does revelation fall into the error of teaching that the substance of the world is vicious, or that any of its great laws are malevolent, but with wonderful clearness and consistency it main-rains that Nature is a right noble system unhappily spoiled. Are not our great philosophers conscious that this interpretation of the world expresses the substantial truth? Professor Huxley finds two distinct orders prevailing in Nature — a cosmical order and a moral order; the cosmical order being vicious, the moral order, which is discovered in the growth of civilization, being the expression of reason and righteousness. But is it possible to believe that two distinct antagonistic programmes prevail in Nature side by side? Surely if science has established one position more firmly than another it is that which affirms the unity of things, and it is impossible to believe that in the bosom of Nature a dual order should exist like that which Huxley suggests. Is it not far more reasonable, far more in keeping with science, to infer that there is but one celestial, persistent order, which someway has been obscured and disturbed? And what is this normal order? If the world presents such contradictory phenomena and yet we are compelled to believe in one fundamental law and order, what is that fundamental law and order? Is the good element the deepest thing in Nature, or the bad element? Are truth, goodness, and beauty the primitive, essential, and abiding laws of the world, or illusion, selfishness, ugliness, misery? Huxley suggests, as I have just said, that there are two orders, the cosmical order, which he calls the "natural" order; and the moral order, which he calls the "artificial" order; but this view has not commended itself to the majority of thinking men. The moral order of the world which is more and more coming into light presents no features of "artificiality." Surely the moral order is the universal, the fundamental, the persistent order; amid the flow of phenomena it is the moral kingdom and law which cannot be moved. The earth is full of perplexing sights and experiences, but at the bottom it is good. The ethical process is really the cosmical process. The eternal elements are truth, goodness, mercy, beauty, joy. We should not have noticed the maladies of the world had there not been first an organic health; we should not have felt the discords of the world had we not first 'been conscious of an eternal music. The rational, the moral, the good, constitute the profound and absolute order. Nature as we see it is not the ideal Nature; the order of Nature, taken simply as science knows it, is not its true order; we behold the primitive design in a darkened glass. Nature with all her terrible phenomena rises up,. as human nature with all its terrible crimes rises up, the magnificent protest on its lips: "I, yet not I, but sin which dwelleth in me." And as the ages proceed the true and eternal order of right and beauty is ever being revealed more conspicuously.

II. REVELATION TEACHES THAT ALL THINGS HAVE BEEN THROWN INTO CONFUSION THROUGH THE ABUSE OF MAN'S FREE WILL, AND MODERN SCIENCE HAS MADE IT THE MORE EASY TO BELIEVE IN THIS DOCTRINE. Let us state exactly the dilemma that the condition of the world involves. Very often we find it impossible to look out upon the great universe without feeling that it is a magnificent expression of infinite intelligence and beauty. Our intellect exults in it; our heart does; our whole unsophisticated nature. We feel as sure as we can feel sure of anything that this glorious orb could not spring out of the blind workings of rude matter. Little comes out of a pot of paint left to itself. You must put the fire of genius under it before those magical prismatic exhalations arise which are known as the Crucifixion of Rubens, the Transfiguration of Raphael, the Paradise of Tintoretto, the Judgment Day of Michael Angelo. Genius alone glorifies paint into pictures, builds stones and dust into a St. Mark's, converts ink into Iliads. So we cannot believe that this round world and all that it inherits sprang out of the blind working of slime and fire-mist. A fire of genius must have glowed under chaos before there arose out of it rounded skies, suns, moons, stars, the million types of birds, beasts, blossoms, human faces, human hearts, human consciences, all the living pictures and vital shapes of this wondrous universe. The order of the world suggests to our intelligence a rational Creator; the beauty of the world a loving and perfect God. Darwin acknowledges all this in his simple, touching manner. He says, "Another source of conviction in the existence of God, connected with the reason and not with the feelings, impresses me as having much more weight. This follows from the extreme difficulty, or rather impossibility, of conceiving the immense and wonderful universe, including man with his capacity of looking far backwards and far into futurity, as the result of blind chance or necessity. When thus reflecting, I feel compelled to look to a First Cause having an intelligent mind in some degree analogous to that of man; and I deserve to be called a Theist." ('Autobiography and Letters.') Again he writes: "I cannot anyhow be contented to view this wonderful universe, and especially the nature of man, and to conclude that everything is the result of brute force." And in one of his latest letters he says, "You have expressed my inward conviction, though far more vividly and clearly than I could have done, that the universe is not the result of chance." But very different thoughts and feelings took possession of Darwin when he surveyed other aspects of Nature. Greatly distressed by its enigmas, he was constrained to write himself an Agnostic. He says, "With respect to the theological view of the question, this is always painful to me. I am bewildered, I had no intention to write atheistically. But I own that I cannot see as plainly as others do, and as I should wish to do, evidence of design and beneficence on all sides of us. There seems to me too much misery in the world. I cannot persuade myself that a beneficent and omnipotent God would have designedly created the Ichneumonidae with the express intention of their feeding within the living bodies of caterpillars, or that a cat should play with mice." ('Autobiography and Letters.') Again he writes: "I cannot overlook the difficulty" (of believing in the existence of God) "from the immense amount of suffering through the world." And again, "This very old argument from the existence of suffering against the existence of an intelligent First Cause seems to me a strong one." Revelation solves this problem by declaring that the world as we see it, and its line of development as we know it, are not according to God's ideal and purpose. "And God saw everything that He had made, and, behold, it was very good! So God created man in His own image, in the image of God created He him." But, by the abuse of free-will, man has spoiled himself and marred the whole creation. There is something that man can call his own, "his own lust," inordinate, irregular desire, and this intemperance and disobedience of thought and action have spoiled the good and perfect gifts of God. There is a great deal in this world that was not created by God, that does not come from the normal action of His laws, and in which God disclaims all proprietorship. We call earthquakes, cyclones, pestilences, famines "acts of God," but the more we understand the power of man over telluric nature the more are we persuaded of his responsibility in these catastrophes. Man to a great extent holds the climates in his hand; the vast dominion of Nature falls into confusion through his sins of omission and commission; and if you consult Darwin, Marsh, and other scientists you learn that man, not God, is the agent of huge catastrophes which are charged to the account of the Almighty. As John Garth Wilkinson keenly observes, "Man is the insect of the universal gall." And when we regard the ugly, venomous, and "destructive forms which abound in the earth, they are no more to be imputed to God than are deserts and pestilences. The author of "Evil and Evolution" says aptly, "Evolutionists are agreed that it is just the fierce struggle of created things that has produced birds and beasts of prey, and there can be little doubt that it is the malignity of the struggle that has produced the venom of so many reptiles." And I may add here that this work, which I read after writing this address, contains a very interesting chapter on the subject of evolution without maladjustment. We do not hold the Almighty responsible for the stiletto of the assassin, the sword of the tyrant, the cup of the poisoner, and we do not hold the Almighty responsible for the locust, the spider, the vulture, the shark, the phylloxera, the microbe, for the fang of the serpent, the beak of the hawk, or the blade of the sword-fish. What is done under our eyes by the malign cleverness of the breeder of dogs has been going on in Nature to an infinite extent and by secret processes we may not follow. "Every good and every perfect gift is from above;" but our lusts are our

"own," and they have put their stamp of original horrible disfigurement upon the fair face of the world. The lord of the house determines the house in an extraordinary degree, and the good creatures of God by our misrule and violation have become agents and forces of evil. But it will be said that it is only possible to develop the world on the lines of conflict and suffering, it is only thus that things can be evolved and perfected. Now, it is quite true that the world hitherto has been developed by bitter and bloody processes, and, without doubt, seeing that we are what we are, no other method is possible; but it was palpably God's design that we should reach the goal by another path — by a path of sunshine and flowers. Great things have come to pass through hunger, battle, bleeding, and death, but this is not the normal programme of God. He would have attained the glorious ideal through peace and plenty, through noble passions and fellowships. Sir W.J. Dawson has an instructive page in which he affirms that whilst the struggle for existence has played a great part in the development of the world, the most productive and progressive ages were those in which the struggle for existence played the least part. "Again, we are now prepared to say that the struggle for existence, however plausible as a theory, when put before us in connection with the productiveness of animals and the few survivors of their multitudinous progeny, has not been the determining cause of the introduction of new species. The periods of rapid introduction of new forms of marine life were not periods of struggle, but of expansion — those periods in which the submergence of continents afforded new and large space for their extension and comfortable subsistence. In like manner, it was continental emergence that afforded the opportunity for the introduction of land animals and plants. Further, in connection with this, it is now an established conclusion that the great aggressive faunas and floras of the continents have originated in the north, some of them within the arctic circle, and this in, periods of exceptional warmth, when the perpetual summer sunshine of the arctic regions coexisted with a warm temperature. The testimony of the rocks thus is that not struggle but expansion furnished the requisite conditions for new forms of life, and that the periods of struggle were characterized by depauperation and extinction." (Salient Points, p. 27). The world would be far more beautiful, scientists declare, without this exhaustive struggle for life. Colour being dangerous is kept down to conceal creatures from their natural enemies. Humming-birds are so splendid because they have no enemies, and all birds and beasts would acquire new beauty were it not for the hawk and the tiger. And in many directions it is seen that, whilst struggle secures fitness and strength, it also implies impoverishment and extinction. These facts give an insight into the benign possibilities of Nature, and show how peace, abundance, and sunshine might have filled the earth with mild beasts, glorious vegetation, and noble men. God could have worked with other pressures, attractions and stimulations. We struggle now by a "Via Dolorosa " and with bleeding feet to the golden goal, but God meant us to reach it by a way of pleasantness and a path of peace. That God should endow a creature with freewill, knowing that that endowment would involve its possessor in manifold sorrows, is a mystery we may agree to give God time to explain, but granted the moral agent, that is, the free agent, and granted that this agent proved faithless, the anarchy of the world is explicable without impeaching the character of its Creator and King. God is right and man is wrong, and the wrongfulness of man has perverted his whole environment.

(W. L. Watkinson.)

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KJV: When I thought to know this, it was too painful for me;

WEB: When I tried to understand this, it was too painful for me;