(c) This theory, therefore, if true, only supplements the doctrine of original, absolute, immediate creation, with another doctrine of mediate and derivative creation, or the development of the materials and forces originated at the beginning. This development however, cannot proceed to any valuable end without guidance of the same intelligence, which initiated it. The Scriptures, although they do not sanction the doctrine of spontaneous generation, do recognize processes of development as supplementing the divine fiat which first called the elements into being.

There is such a thing as free will, and free will does not, like the deterministic will, run in a groove. If there be free will in man, then much more is there free will in God and God?s will does not run in a groove. God is not bound by law or to law. Wisdom does not imply monotony or uniformity. God can do a thing once that is never done again. Circumstances are never twice alike. Here is the basis not only of creation, but also of new creation, including miracle, incarnation, resurrection, regeneration and redemption. Though will both in God and in man is for the most part automatic and acts according to law, yet the power of new beginnings, of creative action, resides in will, wherever it is free, and this free will chiefly makes God to be God and man to be man. Without it life would be hardly worth the living, for it would be only the life of the brute. All schemes of evolution, which ignore this freedom of God, are pantheistic in their tendencies for they practically deny both God?s transcendence and his personality.

Leibnitz declined to accept the Newtonian theory of gravitation because it seemed to him to substitute natural forces for God. In our own day many still refuse to accept the Darwinian theory of evolution because it seems to them to substitute natural forces for God; see John Fiske, Idea of God, 97-102. But law is only a method; it presupposes a lawgiver and requires an agent. Gravitation and evolution are but the habitual operations of God. If spontaneous generation should be proved true, it would be only God?s way of originating life. E. G. Robinson, Christian Theology, 91 ? Spontaneous generation does not preclude the idea or a creative will working by ?natural law and secondary causes? Of beginnings of life physical science knows nothing? Of the processes of nature science is competent to speak and against its teachings respecting these there is no need that theology should set itself in hostility. Even if man were derived from the lower animals, it would not prove that God did not create and order the forces employed. It may be that God bestowed upon animal life a plastic power.?

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