Martensen wrongly asserts that “Judaism represented the world exclusively as _creatura_, not _natura_; as κτίσις, not φύσις.” This is not true. Creation is represented as the bringing forth, not of something dead, but of something living and capable of self-development. Creation lays the foundation for cosmogony. Not only is there a fashioning and arrangement of the material which the original creative act has brought into being (see Gen. 1:2, 4, 6, 7, 9, 16, 17; 2:2, 6, 7, 8—Spirit brooding; dividing light from darkness, and waters from waters; dry land appearing; setting apart of sun, moon, and stars; mist watering; forming man’s body; planting garden) but there is also an imparting and using of the productive powers of the things and beings created (_Gen. 1:12, 22, 24, 28_—earth brought forth grass; trees yielding fruit whose seed was in itself; earth brought forth the living creatures; man commanded to be fruitful and multiply). The tendency at present among men of science is to regard the whole history of life upon the planet as the result of evolution, thus excluding creation, both at the beginning of the history and along its course. On the progress from the Orohippus, the lowest member of the equine series, an animal with four toes, to Anchitherium with three, then to Hipparion, and finally to our common horse, see Huxley, in Nature for May 11, 1873:33, 34. He argues that, if a complicated animal like the horse has arisen by gradual modification of a lower and less specialized form, there is no reason to think that other animals have arisen in a different way. Clarence King, Address at Yale College, 1877, regards American geology as teaching the doctrine of sudden yet natural modification of species. “When catastrophic change burst in upon the ages of uniformity and sounded in the ear of every living thing the words: ‘Change or die!’ plasticity became the sole principle of action.” Nature proceeded then by leaps, and corresponding to the leaps of geology we find leaps of biology.