spend their substance without stint, that which they value above all but downright necessities, that which they admire beyond all except the law of duty itself. We can not think that this is not designed, nor that the Artist who produced it was blind to what was coming out of his work.
Once more, the doctrine of evolution restores to the science of nature the unity which we should expect in the creation of God. Paley's argument proved design, but included the possibility of many designers. Not one design, but many separate designs, all no doubt of the same character, but all worked out independently of one another, is the picture that he puts before us. But the doctrine of evolution binds all existing things on earth into one. Every mineral, every plant, every animal has such properties that it benefits other things besides itself, and derives benefit in turn. The insect develops the plant, and the plant the insect; the brute aids in the evolution of the man, and the man in that of the brute. All things are embraced in one great design, beginning with the very creation. He who uses the doctrine of evolution to prove that no intelligence planned the world, is undertaking the self-contradictory task of showing that a great machine has no purpose by tracing in detail the marvelous complexity of its parts, and the still more marvelous precision with which all work together to produce a common result.
To conclude, the doctrine of evolution leaves the argument for an intelligent Creator and Governor of the world stronger than it was before. There is still as much as ever the proof of an intelligent purpose pervading all creation. The difference is, that the execution of that purpose belongs more to the original act of creation, less to acts of government since. There is more divine foresight, there is less divine interposition; and whatever has been taken from the latter has been added to the former.
Some scientific students of nature may fancy they can deduce in the working out of the theory results inconsistent with religious belief; and in a future lecture these will have to be examined; and it is possible that the theory may be so presented as to be inconsistent with the teaching of revelation. But, whatever may be the relation of the doctrine of evolution to revelation, it can not be said that this doctrine is antagonistic to religion in its essence. The progress of science in this direction will assuredly end in helping men to believe with more assurance than ever that the Lord by wisdom hath founded the earth, by understanding hath he established the heavens.
