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The answer to these earnest questions is obvious. It is impossible for any body of men, at this day, to do what the Church of England did three hundred years ago. For, that work was a process in her real life. The Church inherited the Ancient Liturgies; they were hers of right, and she "mingled the work of the Reformation with them," because the reformation was an era in her natural life. When the Church of England, under the impulse of the new movement which she felt, proceeded to a careful examination of the Ancient Liturgies; it was with the view of seeing how much of her own loved Ritual she might retain; how many of those Forms which had been long endeared to her children she might continue still to use. The Church of England was never in the condition when she was required to construct a Liturgy; she had only to reform her Worship and to purify it; and in fact, this reformation was conducted by mien not anxious for change, and who did not seek to make their own impressions a rule for the whole Church of Christ.

To impose a Liturgy constructed out of the Ancient Offices, upon the Presbyterians of our day, would be a work radically different from anything that was accomplished in the reformation of the English Service.

We conclude, therefore, that it is not possible for the Presbyterians, or Independents, ever to enjoy the blessings of a Liturgy through any process of construction that they may devise; but if this movement were to lead the more thoughtful of them to a reconsideration of the grounds of separation, to a calm weighing of the arguments urged by their very zealous ancestors against the Book of Common Prayer, we should hope that many of them would discover that that separation was a serious and fatal error, and that there is no need of their constructing or arranging a new Liturgy at all, because the Church from which they sprung, retained, preserved, and handed down to our times a Service which breathes the spirit of the Primitive and Apostolic Church, and is at the same time the noblest monument of the Reformation.

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ART. IV. THE UNITY OF MANKIND.

1. The Races of Men; a Fragment. By Robert Knox, M. D. Philadelphia: Lea & Blanchard. 1850.

2. The London Lancet. For October, November, and December, 1855.

3. The Westminster Review. No. 128. April, 1856. Art. 3.

REVEALED RELIGION cheerfully accepts the real facts of real Science. Only narrow minded theologians, or equally narrow minded infidels, can see in the apparent discrepancies which are sometimes fancied to exist between Divine Revelation and human Science any reason for discrediting either of these sources of knowledge. For every branch of human Science itself is beset with these same difficulties. Apparent inconsistencies and contradictions are all around us. These result from the finiteness of our powers, which cannot at once perceive the connecting links or the remote truths which harmonize these seemingly conflicting phenomena. All that true science demands, therefore, is a sufficient warrant for each of two apparently opposing truths. Humble because she knows no more, she is content to hold them both as truths, knowing that the reconciliation exists, although we cannot see it; and patiently and laboriously seeking for the additional knowledge which will bring that reconciliation into view. This is the spirit which is continually enlarging the domain of human knowledge, removing difficulties that seemed to be insuperable, and bringing to light the hidden things of darkness. It is true that every advance in knowledge which clears up one set of obscurities, brings into startling prominence another set in the enlarged scope of observation thus revealed,-for man is finite, and God is infinite in His own works and ways. It is thus that human knowledge is to be ever progressive, ever increasing and enlarging.

The entire scheme of redemption-which is the sum and substance of Christianity-is founded upon the postulate of the Unity of the human race, fallen in the first Adam, and restored in the Second-the Man Christ Jesus.

If the Unity of the human race is established by sufficient warrant of Divine Revelation, no facts, however seemingly inconsistent with that truth, should in the slightest degree shake

or impair the faith of a sensible man in that Revelation. For he only applies here the principle on which he is compelled to act on every other subject: that is, to hold, on sufficient authority, apparently inconsistent facts, knowing that the reconciliation exists, and may sometime be discovered, if such discovery be within the range of human powers.

On the special subject of our present enquiry such reasonable and philosophic modesty would seem to be imperatively demanded. For who was with his Maker when man was first ushered into being? What can human Science tell of the origin of man? How came he here, is obviously a question beyond the domain of science. She was not there when the eternal God took counsel with Himself, and said"Let us make man in our likeness," and therefore she is silent, she can give no response, no solution to the problem of human origin. If she dared to teach at all on this subject, her only utterance would be the gross absurdity of an endless retrogression. But this she cannot teach, and therefore she utters no voice here. Awed into sublime silence by the majesty and mystery of CREATION, she devoutly hearkens to the word of the Almighty-"So God created man in his own image, in the image of God created He them; male and female created He them." Gen. i: 27. "And hath made of one blood all nations of men for to dwell on all the face of the earth." Acts xvii: 26.

But the "science, falsely so-called" knows nothing of this philosophic modesty, or of this deep, adoring reverence. Boldly stalking "where angels fear to tread," this science, with flippant tongue proclaims, that the actual varieties of the human race shut out the possibility of a common origin of mankind. This science contends, in opposition to the only record we have, that we are compelled to allow as many distinct creations or beginnings for mankind, as there are marked and permanent varieties of race in the world.

Now, if we subject the issue thus made with Revelation to the test of a purely scientific examination-if we go upon the very ground occupied by the impugners of Revelation, and look at the question simply in its scientific aspect, as a branch of merely human knowledge, it will appear that the alleged conclusion against the unity of the human race is not by any means ex necessitate: that such a conclusion is not inevitable even to our seeming, as a question of pure science.

This will be doing much more than the advocate of Revelation is called on to perform. For if there was to our seeming, irreconcilable contradiction between the two facts-the Unity

and the Variety of the human race-all that true philosophy could do would be to hold them both upon their own independent evidence, knowing that the contradiction is only apparent, and that the reconciliation is just hid as yet from us. But the consideration of all the facts will show that the actual phenomena are not even apparently irreconcilable with the common origin of mankind. Such extended consideration will prove that, as a mere question of Science, the actual phenomena, to say the very least, leave the problem of the origin of mankind undecided-that they are just as reconcilable with one hypothesis as with the other. There is then on this branch of our knowledge no contradiction to reconcile, no apparent inconsistency to explain. And the Bible and the universal judgment of mankind stand forth triumphantly vindicated against this last assault of pseudo-science. The Bible account of the origin of man was assailed a little while ago by the development hypothesis, which took mightily with the small wits of the day; and which made man to be a self-improved specimen of the lowest form of animal life. True philosophy soon laughed this degrading conceit out of publie estimation. None of its admirers like to think of it, or to be reminded of it.

The consideration of this poor abortion brought very prominently into view the permanence of existing forms of life and organization. Following out this single idea to an illegitimate conclusion, the latest development of the "science, falsely socalled" is the assertion of an independent origin for each of the several varieties of the human race.

Neither religion nor philosophy can accept this assertion. The highest philosophy of all-the common sense and the common feeling of mankind-has decided against it always. Man-humanity-are terms of universal use, expressing the universal sense of the common nature, and of the common lineage of the beings whom God created in His own image, and appointed to be His vicegerents in the government of the world.

Leaving out of view this compendious and prompt decision of philosophy in the person of humanity itself, and looking at the subject in its minutest details, true philosophy cannot accept this assertion, because it rests upon no sufficient basis of fact or argument.

All the great lineaments of humanity are common to the whole race. Every distinctive feature of humanity is common to all the tribes and nations of men. A wide chasm separates the lowest form of man from the highest forms of all other animal life. Of the innumerable multitudes thus distinguished from the rest of the creation, every physical power and capacity pos

sessed by one family and tribe is possessed by every other family and tribe. Of these same multitudes every spiritual power and capacity and affection exhibited by one family or tribe is as certainly exhibited by every other family and tribe. Precisely the same general identity is found in the abnormal as in the normal, in the diseased as in the healthful condition of mankind. The same physical diseases afflict indifferently all men who are exposed to the causes of them. The very same unsoundness and vitiation of mind and heart are actually manifested in every nation, by every human being. Intellect, passion, moral apprehension, and religious affection, are found to be the same in kind among all men. The history of the most distant ages and nations is but a varied detail of the same general facts, of the same social phenomena.

But, how infinite in wisdom and power is the Creator of this wondrous frame of things! In the midst of this universal sameness, how infinite is the variety! Of all the seventy thousand people in the town in which we write, no two of them are so alike that they cannot be distinguished! Of all the myriads of men and women now alive upon the earth, no two of them are so alike that they cannot be distinguished! All have the same general form, the same erect attitude, the same cast of features, the same human physiognomy. But the varieties, at this moment, in this general identity, amount to eight hundred millions, that being the estimated number of human beings now on the earth.

Here is a stupendous miracle of Almighty power and wisdom constantly manifested in the eyes of all men. Is this next to infinite variety in the human race inconsistent with unity of origin? This question is answered in the negative by the experience of every family in the world. The actual concurrence of an endless variety, with unity of origin, is affirmatively proved by the history of every family in the world.

Here the impugner of Revelation interposes, and although compelled to behold the fact of innumerable varieties in the human race, concurring with known unity of origin, insists upon a distinction. Some of these varieties, he says, are so great that it is impossible to believe in a community of origin; and experience proves that these great varieties are permanent in particular races, and are not reproduced in other races. Natural causes are not adequate to the production of these great varieties.

But the lesser varieties would seem to us to be equally inconsistent with unity of origin, if we did not see the fact of such unity coexisting with these varieties every day. The force of

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