4. The Bible indicates some ways in which creatures may be modified or changed into new species, or may give rise to new forms of life. The human body is, we are told, capable of transformation into a new or spiritual body, different in many important respects, and the future general prevalence of this change is an article of religious faith. The Bible represents the woman as produced from the man by a species of fission, not known to us as a natural possibility, except in some of the lower forms of life. The birth of the Saviour is represented as having been by parthenogenesis, and if it had pleased God that Jesus was to remain on earth as the progenitor of a new and higher type of man to replace that now existing, this might be regarded as the introduction of a new species. To what extent the Creator may have so acted on the constitution of organized beings as to produce changes of this kind we have no means of knowing; but if he have done so, we may be sure that it has been in accordance with some definite plan or law. 5. We have a right to infer from Scripture that there must be some creative law which provides for the introduction of species, _de novo_, from unorganized matter, and which has been or is called into action by conditions as yet altogether unknown to us, and as yet inimitable, and therefore in some sense miraculous. Whether we shall ever by scientific investigation discover the law of this kind of divine intervention it is impossible to say. That all the theories of spontaneous generation and derivation hitherto promulgated are but wild guesses at it is but too evident. 6. Since in inorganic nature we meet with such ultimate facts as atoms of different kinds and with different properties; and ether of non-atomic constitution, all of which seem to be necessary to the existence of the world as it is, we may expect in like manner to find at the basis of organic structures and phenomena varied kinds of ultimate organisms and forces, probably much more complicated than those of inorganic nature. The broad simplicity of existing theories of derivation and evolution is thus in itself a presumption against their truth, except as very partial explanations. 7. We have no right to consider the species "after their kinds" of revelation as coincident with the species recognized by science. Many of these may be merely races, the production of which in the course of time and in special circumstances may fall within the powers of created species, and which may merely be the phases of such species in time and place. Only the accumulation of vast additional stores of facts can enable us to have any certain opinion on this point, and till it is settled the doctrine of derivation must remain purely hypothetical.