ries us. At this stage the Scriptural record opens the opponents of religion, natural and revealed, are right when they say that it is difficult or impossible to discover final cause in every thing—in the liability of every member of the body to disease, in pain often amounting to anguish, in sorrow which refuses to be comforted, in despair issuing in suicide. The last of the great series of German speculators, which began with Leibnitz and was continued by Kant and Hegel, terminated with Schopenhauer and Hartmann, who have dwelt on the natural evils of terrible power and prevalence found every where in the world; and the speculative philosophy which began with optimism has ended with pessimism, audaciously avowed and gaining not a few followers. The great living speculator of England, belonging to a very different school-to that of observation-maintains that this world gives evidence of nothing beyond itself, except a great unknown out of which all things have come. is our world what the sentimentalist dreams of, all sunshine and hope-all gratification and gayety. We live in a world where "day and night alternate;" where the evening and the morning constitute the first day, and the second day, and so on; where every man goes accompanied with his shadow, which he can not leave behind nor overleap; and every one, sooner or later, will have to taste of bereavements, ingratitude, ill usage, and carries within him a fire of fear, lust, and envy, ready to burst into a conflagration and burn up the soul, as fire is to burn up our world. Look now at this picture and now at that, and say whether they do not answer as face answereth to face in a glass, differing from each other only as one twin brother differeth from another. Nor All that science has demonstrated, all that theism has argued, of the order, of the final cause and benevolent purpose in the world is true, and can not be set aside. Every natural law--mechanical, chemical, and vital— is good. Every organ of the body, when free from disease, is good. There is certainly the most exquisite adaptation in the eye, however we may account for its formation, and for the numerous diseases which seize upon it. Agassiz has shown, by an induction of facts reaching over the whole history of the animal kingdom, that there is plan in the succession of organic life. "It has the correspondence of connected plan. It is just that kind of resemblance in the parts-so much and no more-as always characterizes intellectual work proceeding from the same Our world is not what some describe it. source. It has that freedom of manifestaIt is not what the rationalist would have it tion, that independence, which characterizes -a peaceful landscape, with nothing but or- the work of mind, as compared with the der and beauty. It forces upon our observa- work of law. Sometimes in looking at the tion scenes which the expounders of natural epos of organic life in its totality, carried theology- and your Unitarians, who, dis-on with such care and variety, and even carding inspiration, would fall back on nat- playfulness of expression, one is reminded of ural religion—are unwilling to look at; and the great conception of the poet or musician, where the undertone of the fundamental | life, and life is just a mode of God's action. harmony is heard beneath all the diversity Plants, the first life that appeared, have no of rhythm or song." All this is true, but all sensation. How did sensation come in? this is not all the truth. What the older Whence animal instinct? Whence affection scientific men did not see- -what Newton did the affection of a mother for her offspring, not see, as he looked to the perfect order of of a patriot for his country, of a Christian the heavens-what Cuvier did not see, when for his Saviour? Whence intelligence? he dwelt so fondly on the teleology seen in Whence discernment of duty as imperative? every part of the animal structure-what It is felt by all students of mental science Paley did not see, when he pointed out the that Darwin is weak when he seeks to acdesign in every bone, in every joint and count for these high ideas and sentiments. muscle-what Chalmers did not see, when Careful, as being so trained, in noticing the in his astronomical discourses he sought to minutest peculiarities of plants and animals, reconcile the perfection of the heavens with and acquainted as he has made himself with the need of God's providing a Saviour for the appetites and habits of animals, he seems men-has been forced on our notice, as nat- utterly incapable of understanding man's uralists have been searching into animal life, higher capacities and noble aspirations-of with its struggles and its sufferings. There seeing how much is involved in consciousis order in our world, but it is order subor-ness, in personal identity, in necessary truth, dinating conflicting powers. There is good- in unbending rectitude; he explains them ness-but goodness overcoming evil. There only by overlooking their essential peculiaris progression-but progression like that of ities. It is allowed that geology does not the ship on the ocean, amid winds and show an unbroken descent of the lower aniwaves. There is the certainty of peace-mals from the higher; on the contrary, it is but after a battle and a victory. There may be seen every where an overruling power in bringing good out of evil; so that Schopenhauer, in noticing the evil, has noticed only a part, and this only a subordinate part of the whole-and this to be ultimately swallowed up. ever coming to breaks, and, in the case of a number of tribes of the lower animals, the more highly organized forms appear first, and are followed by a degeneracy. It is acknowledged that in the historical ages we do not see such new endowments coming in by natural law-the plant becoming animal, or the monkey becoming man. That matter should of itself develop into thought is a position which neither observation nor reason sanctions. Science gives no countenance to it. Common-sense turns away from it. Philosophy declares that this would be an effect without a cause adequate to produce it. But these inquiries have brought us face to face with a remarkable body of facts. The known effects in the world-the order, beauty, and beneficence-point to the nature and character of their cause; and this not an unknown God, as Herbert Spencer maintains, but a known God. "The invisible things of God from the creation of the world are clearly seen, being understood from the things that are made, even his eternal power and Godhead." But in the very midst of the good there is evil: the good is shown in removing the evil, in relieving suffering, in solacing sorrow, and conquering sin. Evil, properly speaking, can not appear till there are ani While they have seen the phenomenon, these men have not known what to make of it. It is useless to tell the younger naturalists that there is no truth in the doctrine of development, for they know that there is truth, which is not to be set aside by denunciation. Religious philosophers might be more profitably employed in showing them the religious aspects of the doctrine of development; and some would be grateful to any who would help them to keep their old faith in God and the Bible with their new faith in science. But we must at the same time point out the necessary limits of the doctrine, and rebuke those unwise because conceited men who, when they have made a few observations in one department of physical nature, being commonly profoundly ignorant of every other-particularly of mental and moral science-imagine that they can explain every thing by the one law of evolution. But there is a large and important body of facts which these hypoth-mated beings, and as soon as sentient life apeses can not cover. Development implies an original matter with high endowments. Whence the original matter? It is acknowledged, by its most eminent expounder, that evolution can not account for the first appearance of life. Greatly to the disappoint-day, of there being a Satan, an adversary, opment of some of his followers, Darwin is obliged to postulate three or four germs of life created by God. To explain the continuance of life, he is obliged to call in a pangenesis, or universal life, which is just a vague phrase for that inexplicable thing pears there is pain, which is an evil. It does look as if in the midst of arrangements contrived with infinite skill there is some derangement. It may turn out that the Bible doctrine, so much ridiculed in the present posed to God and good, has a deep foundation ably derived from a perverted tradition, | relation is not one of identity, but of correand confirmed by felt experience, when they spondence; like that of the earth to the conplaced in the universe a power opposed to cave sky by which it is canopied; like that God; but they misunderstood the truth when of the movement of the dial on earth to that they made that power coeval and coequal of the sun in heaven. On this side is a wail with God; and the old Book, which some are from the deepest heart of the sufferer; on regarding as antiquated, may be telling the that side there is consolation from the deepexact truth when it tells us that sin is a re-est heart of a comforter. On the one side is bellion to be subdued, and in the end everlastingly cast out. How curious, should it turn out that these scientific inquirers, so laboriously digging in the earth, have, all unknown to themselves, come upon the missing link which is partially to reconcile natural and revealed religion. Our English Titan is right when he says that at the basis of all phenomena we come to something unknown and unknowable. He would erect an altar to the unknown God, and Professor Huxley would have the worship paid there to be chiefly of the silent sort. But a Jew, born at Tarsus, no mean city in Greek philosophy, and brought up at the feet of Gamaliel but subdued, on the road to Damascus, by a greater teacher than any in Greece or Jewry-told the men of Athens, who had erected an altar to the unknown God, "Whom ye ignorantly worship, him I declare unto you." It does look as if later science had come in view of the darkness brooding on the face of the deep without knowing of the wind of the Spirit which is to dispel it, and divide the evil from the good, and issue in a spiritual creation, of which the first or natural creation was but a type. We do not as yet see all things reconciled between these two sides-the side of Scripture and the side of science. But we see enough to satisfy us that the two correspond. It is the same world, seen under different aspects. We see in both the most skillful arrangement; we are told in both of some derangement. Both reveal a known God; both bring us to an unknown source of evil. But with the sameness there is a difference. The a cry like that of the young bird when it feels that it has wandered from its dam; on the other, a call like that of the mother bird, as you may hear her in the evening, to bring her wandering ones under her wings. You. may notice on that side a bier, with a corpse laid out upon it of a youth, the only son of his mother, and she a widow; on that other side the same picture, but with one touching the bier, and the dead arises and is in the embraces of his mother. On this side you see a sepulchre, and all men in the end consigned to it, and none coming out of it; on the other side you see the great stone rolled away, and hear a voice, "He is not here; he is risen." The grand reconciliation is effected by that central figure standing in the middle of the ages, by him who has "made peace through the blood of his cross, by him to reconcile all things unto himself, by him, I say, whether they be things on earth or things in heaven." We have been able to take only a very cursory glance at the inscriptions on the wall of this temple. It is the aim of all learning, sacred and secular, to enable us to read and comprehend them. The superscription over the central figure was in letters of Greek and Latin and Hebrew, that the people of all countries may read it, and that we may proclaim it in every language. In the great contest going on without and within, every man must be on the one side or the other; let us see that we be on the right side. It is the aim of the Evangelical Alliance to combine the powers for good, in order to overthrow the powers of evil. PRIMITIVE MAN AND REVELATION. BY J.W. DAWSON, LL.D., THE battle-ground of opposition in the The physical characters of the known name of science and philosophy to the Holy specimens of primitive men are unfavorable Scriptures is ever changing, but in modern to the doctrine of evolution. Theories of times most of it, in so far as science is con- derivation would lead us to regard the most cerned, has centred on the early history of degraded races of men as those nearest akin the earth and man as contained in Genesis. to the primitive stock; and the oldest remains One portion of this controversy may be held of man should present decided approximato be disposed of. The geological record is tion to his simian ancestors. But the fact is so manifestly in accordance with the Mosaic quite otherwise. With the exception of the history of creation, that to all those (unfor- celebrated Neanderthal skull, which stands tunately as yet too few) who have an ade- alone, and is of altogether unascertained quate knowledge of both stories, the antici- date, the skulls of the most ancient Europation of our modern knowledge of astron- pean men known to us are comparable with omy, physics, and geology in the early chap- those of existing races; and, further, the ters of Genesis is so marked as to constitute great stature and grand development of the a positive proof of inspiration. Recent dis- limbs in those of the most ancient skeletons coveries and hypotheses have given another which are entire, or nearly so, testify to a turn to the discussion, and have directed it race of men more finely constituted physicto questions relating to primitive man, and ally than the majority of existing Europeans. the connection of the modern period with The skull found by Schmerling in the cave previous geological eras. Man, we are told, of Engis, associated with the bones of the is a descendant of inferior animals. His mammoth and other extinct animals, is of primitive condition was one of half-brutal good form and large capacity, and presents barbarism. His rise to the actual position characters which, though recalling those of of humanity was through countless ages of some European races, also resemble those of progressive development, extending over pe- the native races of America. The bones deriods vastly longer than those of sacred his- scribed by Christy and Lartet, from the cave tory. These doctrines, supported by much of Cro-Magnon, in France, represent a race plausible show of proof, are given forth by of great stature, strength, and agility, and popular writers as ascertained results of sci- with a development of brain above the Euroentific research, and we are asked to accept pean average; but the lines of the face show a new Genesis, shorn of all the higher spir- a tendency to the Mongolian and American itual features of that with which we are fa- visage, and the skeletons present peculiarimiliar, holding forth no idea of individual ties in the bones of the limbs found also in life and salvation, but only a dim prospect of American races, and indicating, probably, adsome elevation of the race as the result of an diction to hunting and a migratory and actindefinite struggle for existence in the future. ive life. These Cro-Magnon people lived at Many good men are naturally anxious as an epoch when France was overgrown with to whereto this may grow, and whether we dense forests, when the mammoth probably are not on the brink of a decided breach be- lingered in its higher districts, and when a tween the Word of God and the study of the large part of the food of its people was furearliest human remains. My own belief is nished by the reindeer. Still more remarkthat the doctrines of the antiquity and de-able, perhaps, is the fossil man—as he has scent of man, as held by the more extreme been called-of Mentone, recently found in evolutionists, have attained to their maxi- a cave in the south of France, buried under mum degree of importance, and that hence- cavern accumulations which bespeak a great forth the more advanced speculators must antiquity, and associated with bones of exretrace their steps toward the old beliefs, tinct mammalia and with rudely fashioned leaving, however, some most valuable facts implements of flint. It appears from the in explanation of the early history of man. careful descriptions of Dr. Riviere that this man must have been six feet high, and of vast muscular power, more especially in his legs, which present the same American peculiarities already referred to in the CroMagnon skeletons. The skull is of great ca The subject is too extensive to allow of a full exposition of my reasons for this belief in the time to which this address must be limited, but I may refer to a few of the most recent facts in proof of my statement. DAWSON: PRIMITIVE MAN AND REVELATION. 273 pacity, the forehead full, and the face burying with the dead the things he had though broad and Mongolian, and large-valued in life, as likely, in the vague imagboned-is not prognathous, and has a high facial angle. The perfect condition of the teeth, along with their being worn perfectly flat on the crowns, would imply a healthy and vigorous constitution, and great longevity, with ample supplies of food, probably vegetable; while the fact that the left arm had been broken and the bone healed, shows active and possibly warlike habits. Such a man, if he were to rise up again among us, might perhaps be a savage, but a noble savage, with all our capacity for culture, and presenting no more affinity to apes than we do. If the question be asked, What precise relation do these primitive European men bear to any thing in sacred history? we can only say that they all seem to indicate one race, and this allied to the old Turanian stock of Northern Asia, which has its outlying branches to this day both in America and Europe. If they are antediluvians, they show that the old Nephelim and Gibbovim of the times before the flood were men of great physical as well as mental power, but not markedly distinct from modern races of men. If they are post-diluvians, then they reveal similar qualities to those of the old Rephaim and Anakim of Palestine, who not improbably were of Turanian stock. In any case, they may well have points of historical contact with the Bible, if we were better informed as to their date and distribution. I have referred to European facts only, but it is remarkable that in America the oldest race known to us is that of the ancient Alleghans and Toltecans and their allies; and that these, too, were men of large statare and great cranial development, and were agricultural and semi-civilized, their actual position being not dissimilar from that attributed to the earliest cultivators of the soil in :he times of Adam or Noah. So far the facts bearing on the physical and mental condition of primitive man are not favorable to evolution, and are more in accordance with the theory of divine creaion, and with the statements of the sacred record. Recent facts with reference to primitive man show that his religious beliefs were similar to those referred to in Scripture.) The whole of the long isolated tribes of America held to a primitive monotheism, or belief in a Great Spirit, who was not only the creator and ruler of the heaven and earth, but had the control of countless inferior spirits Manitous, or ministering angels. They also believed in an immortality, and a judgment of all men beyond the grave. Hence arose in various forms the doctrine of guardian manitous, represented by totems or teraphim, and watching over individuals, families, and places. Hence arose also the practice of 18 inings of the untaught mind, to be useful in With reference to the prehistoric men, The antiquity of man as revealed by his prehistoric remains has probably been greatly exaggerated. A careful study of the latest edition of "The Antiquity of Man," by Sir C. Lyell, in which that great geologist has summed up all the scattered evidence on this point, must leave this impression. The particular facts adduced are individually doubtful, and susceptible of different interpretations, though collectively they present an imposing appearance; and many of them have been weakened by recent observations and discoveries. American analogies teach us-as I propose to show in papers soon to be published-that undue importance has been attached to the distinctions of neolithic and palæolithic ages. The physical changes which have taken place since the advent of man have been measured by standards inap |