FIRST CHAPTER

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THE SOURCES OF AFFLICTION

MAGNIFICENT and far-reaching declaration was made by the late Lord Kelvin, who was one of our ablest scientists in recent times :

'I have always felt that the hypothesis of Natural Selection, does not contain the true theory of Evolution—if evolution there has been in Biology. I feel profoundly convinced that the argument of Design has been greatly too much lost sight of in recent biological speculations. Overpoweringly strong proofs of intelligent and benevolent design lie around us, and if ever perplexities-whether metaphysical or scientific-turn us away from them for a time, they come back upon us with irresistible force; showing us, through Nature, the influence of a Free Will, and teaching us that all living things depend on one everlasting Creator and Ruler.'

While frankly recognizing the universal manifestation of intelligent design in Nature, and also regarding God as the great Designer, it is evident that Lord Kelvin neither accepted Natural Selection as the true theory of evolution, nor evolution itself as a settled doctrine of fact. And surely his caution was wise, for that doctrine has never been established

B

on a solid basis of indisputable proof. Even Huxley and Spencer freely acknowledged that the secret of evolution, as a process, has yet to be discovered. It is to this hour an unproven hypothesis

-an interesting speculation, and nothing more ; but the Bible doctrine of Creation still stands where it did, and is worthy of universal acceptance. Once and again, when Jesus was here, He referred to 'the creation which God created' (Mark x. 6; xiii. 19), and His words were not the utterance of a mere belief, but of that which He knew to be true. Jesus never said concerning Himself, I believe'; but this was His oft-repeated declaration, 'The word which ye hear is not mine, but the Father's who sent me' (John xiv. 24). We are therefore on safe ground when we freely accept, and fully trust, the Gospel of the Divine Son of God.

THE CREATION OF MAN

When the Lord God created the first of our race, the one thing that He made was his nature,-and why?—because it was the only thing that could be made. Moral character cannot be created. On no finite being in the universe has it ever been divinely bestowed. Man's nature was the work of the visible God (Col. i. 15, 16), but his character, when formed and developed, must be his own work. Now, by what means was character to be formed by the primal man? Only by the exercise of the

varied powers of his nature, bestowed upon him by his Maker. What, then, was his nature? It was not a simple organization, like that of a bird or beast; but manifold and complex-being 'fearfully and wonderfully made.' It had a body, with many senses and extraordinary energies; a soul, with lofty intellectual faculties, deep moral sensibilities, and a regal will; and a spirit, capable of enjoying immediate fellowship with its visible Creator, and also of being consciously uplifted into communion with the invisible God.

THE HUMAN WILL

The will of man is the greatest power in his nature. It is the master faculty of the soul-the determining, ruling, and guiding force both in his life and conduct. Like the helm in a vessel, which takes it in any direction and to any port that the captain may choose, the will impels a man in any moral direction he may covet, and to any moral goal he may desire to reach. It is true that longings and motives lie behind the will, and are able to exercise a strong impelling force upon it; but the will itself is still the superior power, and can either yield or repel as it pleases. Think of it in relation to character. That relation is intimate and vital. A man's character is not only his chief possession, but his only possession-the one thing that is really his own; and his will, by its action, determines what