Spirit (cf. Mat. 12:31, 32); 5. this incorporeal being gave no opportunity for Christ to objectify his grace and visibly to join himself to them (cf. Heb. 2:16); 6. their persistence in evil, in spite of their growing knowledge of the character of God as exhibited in human history, has resulted in a hardening of heart which is not susceptible of salvation.

Yet angels were created in Christ (Col. 1:16); they consist in him (Col. 1:17); he must suffer in their sin; God would save them, if he consistently could. Dr. G. W. Samson held that the Logos became an angel before he became man, and that this explains his appearances as "the angel of Jehovah" in the Old Testament (Gen. 22:11). It is not asserted that all fallen angels shall be eternally tormented (Rev. 14:10). In terms equally strong (Mat. 25: 41; Rev. 20:10) the existence of a place of eternal punishment for wicked men is declared, but nevertheless we do not believe that all men will go there, in spite of the fact that all men are wicked. The silence of Scripture with regard to a provision of salvation for fallen angels does not prove that there is no such provision. 2 Pet. 2:4 shows that evil angels have not received final judgment, but are in a temporary state of existence, and their final state is yet to be revealed. If God has not already provided, may he not yet provide redemption for them, and the "elect angels" (1 Tim. 5:21) be those whom God has predestinated to stand this future probation and be saved, while only those who persist in their rebellion will be consigned to the lake of fire and brimstone (Rev. 20:10)?

The keeper of a young tigress patted her head and she licked his hand. But when she grew older she seized his hand with her teeth and began to craunch it. He pulled away his hand in shreds. He learned not to fondle a tigress. Let us learn not to fondle Satan. Let us not be "ignorant of his devices" (2 Cor. 2:11). It is not well to keep loaded firearms in the chimney corner. "They who fear the adder's sting will not come near her hissing." Talmage: "O Lord, help us to hear the serpent's rattle before we feel its fangs." Ian Maclaren, Cure of Souls, 215-The pastor trembles for a soul, "when he sees the destroyer hovering over it like a hawk poised in midair, and would have it gathered beneath Christ's wing."

Thomas K. Beecher: "Suppose I lived on Broadway where the crowd was surging past in both directions all the time. Would I leave my doors and windows open, saying to the crowd of strangers: 'Enter my door, pass through my hall, come into my parlor, make yourselves at home in my dining-room, go up into my bedchambers'? No! I would have my windows and doors barred and locked against intruders, to be opened only to me and mine and those I would have as companions. Yet here we see foolish men and women stretching out their arms and saying to the spirits of the vasty deep: 'Come in, and take possession of me. Write with my hands, think with my brain, speak with my lips, walk with my feet, use me as a medium for whatever you will.' God respects the sanctity of man's spirit. Even Christ stands at the door and knocks. Holy Spirit, fill me, so that there shall be room for no other!" (Rev. 3:20; Eph. 5: 18.)

PART V.

ANTHROPOLOGY, OR THE DOCTRINE OF MAN.

CHAPTER I.

PRELIMINARY.

1. MAN A CREATION OF GOD AND A CHILD OF GOD.

The fact of man's creation is declared in Gen. 1: 27—“And God created man in his own image, in the image of God created he him"; 2:7— “And Jehovah God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul."

(a) The Scriptures, on the one hand, negative the idea that man is the mere product of unreasoning natural forces. They refer his existence to a cause different from mere nature, namely, the creative act of God.

Compare Hebrews 12: 9. "the Father of spirits"; Num. 16:22 - "the God of the spirits of all flesh "; 27: 16 — "Jehovah, the God of the spirits of all flesh "; Rev. 22: 6-"the God of the spirits of the prophets." Bruce, The Providential Order, 25-"Faith in God may remain intact, though we concede that man in all his characteristics, physical and psychical, is no exception to the universal law of growth, no breach in the continuity of the evolutionary process." By "mere nature" we mean nature apart from God. Our previous treatment of the doctrine of creation in general has shown that the laws of nature are only the regular methods of God, and that the conception of a nature apart from God is an irrational one. If the evolution of the lower creation cannot be explained without taking into account the originating agency of God, much less can the coming into being of man, the crown of all created things. Hudson, Divine Pedigree of Man: "Spirit in man is linked with, because derived from, God, who is spirit."

(6) But, on the other hand, the Scriptures do not disclose the method of man's creation. Whether man's physical system is or is not derived, by natural descent, from the lower animals, the record of creation does not inform us. As the command "Let the earth bring forth living creatures' (Gen. 1:24) does not exclude the idea of mediate creation, through natural generation, so the forming of man “of the dust of the ground" (Gen. 2:7) does not in itself determine whether the creation of man's body was mediate or immediate.

We may believe that man sustained to the highest preceding brute the same relation which the multiplied bread and fish sustained to the five loaves and two fishes (Mat. 14:19), or which the wine sustained to the water which was transformed at Cana (John 2: 7-10), or which the multiplied oil sustained to the original oil in the O. T. miracle (2 K. 4:1-7). The "dust," before the breathing of the spirit into it, may have been animated dust. Natural means may have been used, so far as they would go. Sterrett, Reason and Authority in Religion, 39—“Our heredity is from God, even though it be from lower forms of life, and our goal is also God, even though it be through imperfect manhood."

Evolution does not make the idea of a Creator superfluous, because evolution is only the method of God. It is perfectly consistent with a Scriptural doctrine of Creation that man should emerge at the proper time, governed by different laws from the brute creation yet growing out of the brute, just as the foundation of a house built of stone is perfectly consistent with the wooden structure built upon it. All depends upon the plan. An atheistic and undesigning evolution cannot include man without excluding what Christianity regards as essential to man; see Griffith-Jones, Ascent through Christ, 43-73. But a theistic evolution can recognize the whole process of man's creation as equally the work of nature and the work of God.

Schurman, Agnosticism and Religion, 42-"You are not what you have come from, but what you have become." Huxley said of the brutes: "Whether from them or not, man is assuredly not of them." Pfleiderer, Philos. Religion, 1: 289 —“The religious dignity of man rests after all upon what he is, not upon the mode and manner in which he has become what he is." Because he came from a beast, it does not follow that he is a beast. Nor does the fact that man's existence can be traced back to a brute ancestry furnish any proper reason why the brute should become man. Here is a teleology which requires a divine Creatorship.

J. M. Bronson : "The theist must accept evolution if he would keep his argument for the existence of God from the unity of design in nature. Unless man is an end, he is an anomaly. The greatest argument for God is the fact that all animate nature is one vast and connected unity. Man has developed not from the ape, but away from the ape. He was never anything but potential man. He did not, as man, come into being until he became a conscious moral agent." This conscious moral nature, which we call personality, requires a divine Author, because it surpasses all the powers which can be found in the animal creation. Romanes, Mental Evolution in Animals, tells us that: 1. Mollusca learn by experience; 2. Insects and spiders recognize offspring; 3. Fishes make mental association of objects by their similarity; 4. Reptiles recognize persons; 5. Hymenoptera, as bees and ants, communicate ideas; 6. Birds recognize pictorial representations and understand words; 7. Rodents, as rats and foxes, understand mechanisms; 8. Monkeys and elephants learn to use tools; 9. Anthropoid apes and dogs have indefinite morality.

But it is definite and not indefinite morality which differences man from the brute. Drummond, in his Ascent of Man, concedes that man passed through a period when he resembled the ape more than any known animal, but at the same time declares that no anthropoid ape could develop into a man. The brute can be defined in terms of man, but man cannot be defined in terms of the brute. It is significant that in insanity the higher endowments of man disappear in an order precisely the reverse of that in which, according to the development theory, they have been acquired. The highest part of man totters first. The last added is first to suffer. Man moreover can transmit his own acquisitions to his posterity, as the brute cannot. Weismann, Heredity, 2: 69 -"The evolution of music does not depend upon any increase of the musical faculty or any alteration in the inherent physical nature of man, but solely upon the power of transmitting the intellectual achievements of each generation to those which follow. This, more than anything, is the cause of the superiority of men over animals-this, and not merely human faculty, although it may be admitted that this latter is much higher than in animals." To this utterance of Weismann we would add that human progress depends quite as much upon man's power of reception as upon man's power of transmission. Interpretation must equal expression; and, in this interpretation of the past, man has a guarantee of the future which the brute does not possess.

ure.

(c) Psychology, however, comes in to help our interpretation of ScriptThe radical differences between man's soul and the principle of intelligence in the lower animals, especially man's possession of self-consciousness, general ideas, the moral sense, and the power of self-determination, show that that which chiefly constitutes him man could not have been derived, by any natural process of development, from the inferior creatures. We are compelled, then, to believe that God's "breathing into man's nostrils the breath of life" (Gen. 2:7), though it was a mediate creation as presupposing existing material in the shape of animal forms, was yet an immediate creation in the sense that only a divine reinforcement of the

process of life turned the animal into man. In other words, man came not from the brute, but through the brute, and the same immanent God who had previously created the brute created also the man.

Tennyson, In Memoriam, XLV-"The baby new to earth and sky, What time his tender palm is pressed Against the circle of the breast, Has never thought that 'this is I': But as he grows he gathers much, And learns the use of 'I' and 'me,' And finds 'I am not what I see, And other than the things I touch.' So rounds he to a separate mind From whence clear memory may begin, As thro' the frame that binds him in His isolation grows defined." Fichte called that the birthday of his child, when the child awoke to self-consciousness and said "I." Memory goes back no further than language. Knowledge of the ego is objective, before it is subjective. The child at first speaks of himself in the third person: "6 Henry did so and so." Hence most men do not remember what happened before their third year, though Samuel Miles Hopkins, Memoir, 20, remembered what must have happened when he was only 23 months old. Only a conscious person remembers, and he remembers only as his will exerts itself in attention.

Jean Paul Richter, quoted in Ladd, Philosophy of Mind, 110-"Never shall I forget the phenomenon in myself, never till now recited, when I stood by the birth of my own self-consciousness, the place and time of which are distinct in my memory. On a certain forenoon, I stood, a very young child, within the house-door, and was looking out toward the wood-pile, as in an instant the inner revelation 'I am I,' like lightning from heaven, flashed and stood brightly before me; in that moment I had seen myself as I, for the first time and forever."

Höffding, Outlines of Psychology, 3-"The beginning of conscious life is to be placed probably before birth. . . . Sensations only faintly and dimly distinguished from the general feeling of vegetative comfort and discomfort. Still the experiences undergone before birth perhaps suffice to form the foundation of the consciousness of an external world." Hill, Genetic Philosophy, 282, suggests that this early state, in which the child speaks of self in the third person and is devoid of self-consciousness, corresponds to the brute condition of the race, before it had reached self-consciousness, attained language, and become man. In the race, however, there was no heredity to predetermine self-consciousness-it was a new acquisition, marking transition to a superior order of being.

Connecting these remarks with our present subject, we assert that no brute ever yet said, or thought, "I." With this, then, we may begin a series of simple distinctions between man and the brute, so far as the immaterial principle in each is concerned. These are mainly compiled from writers hereafter mentioned.

1. The brute is conscious, but man is self-conscious. The brute does not objectify self. "If the pig could once say, 'I am a pig,' it would at once and thereby cease to be a pig." The brute does not distinguish itself from its sensations. The brute has perception, but only the man has apperception, i. e., perception accompanied by reference of it to the self to which it belongs.

2. The brute has only percepts; man has also concepts. The brute knows white things, but not whiteness. It remembers things, but not thoughts. Man alone has the power of abstraction, i. e., the power of deriving abstract ideas from particular things or experiences.

3. Hence the brute has no language. "Language is the expression of general notions by symbols" (Harris). Words are the symbols of concepts. Where there are no concepts there can be no words. The parrot utters cries; but "no parrot ever yet spoke a true word." Since language is a sign, it presupposes the existence of an intellect capable of understanding the sign,-in short, language is the effect of mind, not the cause of mind. See Mivart, in Brit. Quar., Oct. 1881:154-172. "The ape's tongue is eloquent in his own dispraise." James, Psychology, 2:356-"The notion of a sign as such, and the general purpose to apply it to everything, is the distinctive characteristic of man." Why do not animals speak? Because they have nothing to say, i. e., have no general ideas which words might express.

....

4. The brute forms no judgments, e. g., that this is like that, accompanied with belief. Hence there is no sense of the ridiculous, and no laughter. James, Psychology, 2:360 "The brute does not associate ideas by similarity Genius in man is the possession of this power of association in an extreme degree." 5. The brute has no reasoning-no sense that this follows from that, accompanied by a feeling that the sequence is necessary. Association of ideas without judgment is the

typical process of the brute mind, though not that of the mind of man. See Mind, 5:402-409, 575-581. Man's dream-life is the best analogue to the mental life of the brute.

6. The brute has no general ideas or intuitions, as of space, time, substance, cause, right. Hence there is no generalizing, and no proper experience or progress. There is no capacity for improvement in animals. The brute cannot be trained, except in certain inferior matters of association, where independent judgment is not required. No animal makes tools, uses clothes, cooks food, breeds other animals for food. No hunter's dog, however long its observation of its master, ever learned to put wood on a fire to keep itself from freezing. Even the rudest stone implements show a break in continuity and mark the introduction of man; see J. P. Cook, Credentials of Science, 14. "The dog can see the printed page as well as a man can, but no dog was ever taught to read a book. The animal cannot create in its own mind the thoughts of the writer. The physical in man, on the contrary, is only an aid to the spiritual. Education is a trained capacity to discern the inner meaning and deeper relations of things, So the universe is but a symbol and expression of spirit, a garment in which an invisible Power has robed his majesty and glory"; see S. S. Times, April 7, 1900. In man, mind first became supreme.

...

7. The brute has determination, but not self-determination. There is no freedom of choice, no conscious forming of a purpose, and no self-movement toward a predetermined end. The donkey is determined, but not self-determined; he is the victim of heredity and environment; he acts only as he is acted upon. Harris, Philos. Basis of Theism, 537-554-"Man, though implicated in nature through his bodily organization, is in his personality supernatural; the brute is wholly submerged in nature. . . . Man is like a ship in the sea-in it, yet above it-guiding his course, by observing the heavens, even against wind and current. A brute has no such power; it is in nature like a balloon, wholly immersed in air, and driven about by its currents, with no power of steering." Calderwood, Philosophy of Evolution, chapter on Right and Wrong: "The grand distinction of human life is self-control in the field of action-control over all the animal impulses, so that these do not spontaneously and of themselves determine activity" [as they do in the brute]. By what Mivart calls a process of "inverse anthropomorphism," we clothe the brute with the attributes of freedom; but it does not really possess them. Just as we do not transfer to God all our human imperfections, so we ought not to transfer all our human perfections to the brute, "reading our full selves in life of lower forms." The brute has no power to choose between motives; it simply obeys motive. The necessitarian philosophy, therefore, is a correct and excellent philosophy for the brute. But man's power of initiative-in short, man's free will --renders it impossible to explain his higher nature as a mere natural development from the inferior creatures. Even Huxley has said that, taking mind into the account, there is between man and the highest beasts an "enormous gulf," a "divergence immeasurable and "practically infinite."

8. The brute has no conscience and no religious nature. No dog ever brought back to the butcher the meat it had stolen. "The aspen trembles without fear, and dogs skulk without guilt." The dog mentioned by Darwin, whose behavior in presence of a newspaper moved by the wind seemed to testify to 'a sense of the supernatural,' was merely exhibiting the irritation due to the sense of an unknown future; see James, Will to Believe, 79. The bearing of flogged curs does not throw light upon the nature of conscience. If ethics is not hedonism, if moral obligation is not a refined utilitarianism, if the right is something distinct from the good we get out of it, then there must be a flaw in the theory that man's conscience is simply a development of brute instincts; and a reinforcement of brute life from the divine source of life must be postulated in order to account for the appearance of man. Upton, Hibbert Lectures, 165–167 - -"Is the spirit of man derived from the soul of the animal? No, for neither one of these has self-existence. Both are self-differentiations of God. The latter is simply God's preparation for the former." Calderwood, Evolution and Man's Place in Nature, 337, speaks of "the impossibility of tracing the origin of man's rational life to evolution from a lower life. There are no physical forces discoverable in nature sufficient to account for the appearance of this life." Shaler, Interpretation of Nature, 186— "Man's place has been won by an entire change in the limitations of his psychic development. .... The old bondage of the mind to the body is swept away. . . In this new freedom we find the one dominant characteristic of man, the feature which entitles us to class him as an entirely new class of animal.”