ious enthusiasm. If the proof in
support of Darwinism does not compel acceptance--and it does not--why
substitute it for an account of the Creation that links man directly
with the Creator and holds before him an example to be imitated? As the
eminent theologian, Charles Hodge, says: "The Scriptural doctrine (of
Creation) accounts for the spiritual nature of man, and meets all his
spiritual necessities. It gives him an object of adoration, love and
confidence. It reveals the Being on whom his indestructible sense of
responsibility terminates. The truth of this doctrine, therefore,
rests not only upon the authority of the Scriptures but on the very
constitution of our nature."

I have spoken of what would seem to be the natural and logical effect of
the Darwin hypothesis on the minds of the young. This view is confirmed
by its _actual_ effect on Darwin himself. In his "Life and Letters," he
says: "I am much engaged, an old man, and out of health, and I cannot
spare time to answer your questions fully--nor indeed can they be
answered. Science has nothing to do with Christ, except in so far as the
habit of scientific research makes a man cautious in admitting evidence.
For myself, I do not believe that there ever has been any revelation. As
for a future life, every man must judge for himself between conflicting
vague probabilities." It will be seen that science, according to Darwin,
has nothing to do with Christ (except to discredit _revelation_ which
makes Christ's mission known to men). Darwin himself does not believe
that there has ever been _any revelation_, which, of course, excludes
Christ. It will be seen also that he has no definite views on the
_future life_--"every man," he says, "must judge for himself between
_conflicting vague probabilities_."

It is fair to conclude that it was _his own doctrine_ that led him
astray, for in the same connection (in "Life and Letters") he says
that when aboard the _Beagle_ he was called "orthodox and was heartily
laughed at by several of the officers for quoting the Bible as an
unanswerable authority on some point of morality." In the same
connection he thus describes his change and his final attitude: "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. This conclusion was strong in my mind about the
time, as far as I can remember, when I wrote the 'Origin of S