exceedingly remarkable monera, those creatures which we have already so frequently mentioned, and which are not only the simplest of all observed organisms, but even the simplest of all imaginable organisms. Through the discovery of these organisms, which are of the utmost importance, the supposition of spontaneous generation loses most of its difficulties. For as all trace of organization-all distinction of heterogeneous parts-is still wanting in them, and as all the vital phenomena are performed by one and the same homogeneous and formless matter, we can easily imagine their origin by spontaneous generation. . . . . The whole body of these most simple of all organisms, a semi-fluid, simple and formless lump of albumen, consists in fact of only a single chemical combination. Only such homogeneous organisms as are yet not differentiated, and are similar to the inorganic crystals in being homogeneously composed of one single substance, could arise by spontaneous generation, and could become the primeval parents of all other organisms."*

We only stop here to notice that Dr. Huxley proves that the protoplasm of every living being is by no means the simple homogeneous affair Haeckel describes above. But even the pin-head of protoplasm is a small enough beginning of life, when we consider the wonderful advances it has made in bulk and intellect, and what a millionaire it has multiplied itself into, counting all the innumerable insects, fishes, birds, beasts, and men as its children. The most advanced evolutionists allege that there was only one progenitor, and charge Mr. Darwin with inconsistency for admitting five or six gray forefathers of the human and other races.

It is quite wonderful to listen to the recital of the achievements of this little fellow, who had to begin life. on so small a capital. But Professor Huxley has found *Haeckel's History of Creation, I. 185, 186, 187, 330, etc.

in the sting of a nettle, little cells of protoplasm compared with which Haeckel's monera are mammoths; and these small but lively specimens, he gravely informs us, are not only able to work themselves up into men and women, but actually to lead mankind down to what they think the antipodes of the top of Jacob's ladder. Hear him (Lay Sermon, 138): "But I bid you beware that in accepting these conclusions, you are placing your feet upon the first round of a ladder which, in most people's estimation, is the reverse of Jacob's, and leads to the antipodes of heaven. It may seem a small thing to admit that the dull vital actions of a fungus, or a foraminifer, are the properties of their protoplasm, and are the direct results of the nature of the matter of which they are composed. But if, as I have endeavored to prove to you, their protoplasm is essentially identical with, and most readily converted into, that of any animal, I can discern no logical halting-place between the admission that such is the case, and the further concession that all vital action may, with equal propriety, be said to be the result of the molecular forces of the protoplasm which displays it. And if so, it must be true in the same sense, and to the same extent, that the thoughts to which I am now giving utterance, and your thoughts regarding them, are the expression of molecular changes in the matter of life which is the source of our other vital phenomena."

An evolutionist can hardly imagine a grosser materialism than this. Huxley's Lay Sermons, with all their eloquent defense of error, scientifically viewed, are only so many ounces of protoplasm. So, instead of school-boys saying of a rather crude and illogical essay, "it is all bosh," henceforth, in deference to Prof. Huxley, the boys will say, "It's all protoplasm." The difficulty is in finding out how the sophistry got into the bosh—or into the protoplasm.

Büchner is equally explicit in denying to God any hand in creating or governing the world. "That the world is not governed, as frequently expressed, but that the changes and motions of matter obey a necessity inherent in it, which admits of no exception, cannot be denied by any person who is but superficially acquainted with the physical sciences. . . . Matter is the origin of all that exists. All natural and mental forces are inherent in it. . . . . . What this or that man may understand by a governing reason, an absolute power, a universal soul, a personal God, etc., is his own affair. The theologians, with their articles of faith, must be left to themselves."*

II. SCIENTIFIC OBJECTIONS TO EVOLUTION.

This theory of evolution is based upon the grossest materialism, and the most blatant atheism. However, we are not now examining its philosophy, or its theology, but its claims to be a scientific account of the origin of life in the earth. And we object to it scientifically, because:

1. It is an Antiquated Heathen Superstition.

2. It is Contrary to All Observation and Experience. 3. It is Unscientific, Self-contradictory, and Absurd. 1. The Theory of Evolution of Animals from the Earth and Sea by their Own Powers, is an Antiquated Heathen Superstition.

It must be owned that a credulity far beyond the capacity for belief in Almighty God is demanded from the votaries of this scientific superstition. At first view it might seem probable that it would revolt the common sense of mankind by its absurdity. But transcendental superstition is the idol of speculative minds, especially if

*Matter and Force, 5, 12, 43.

it promises to reveal the mysteries of creation; and accordingly it was the atmosphere of all the ancient heathen mysteries. The vulgar adored it for its incomprehensibility. In seeking to solve the mystery of the union of mind with matter, it starts with an assumption highly flattering to human pride-the assumption, that man is able to understand and explain the plan of universal being; that the finite creature is able to comprehend the infinite Creator in his most exclusively divine work-the creation of the human soul; or, if the Creator is denied, then the method of the self-evolution of man, body and soul, from the earth.

The modes of the solution of the problem vary, but they are all based on Unisubstancisme-the belief that mind and matter are one substance. In the Popish transubstantiation, matter-the bread-is converted into the soul and divinity, as well as into the flesh of Christ; and the body of the Lord is converted into the life eternal of the worshiper. This involves the doctrine of the ultimate identity of matter and spirit. The Hindoo Brahminical metempsychosis denies any objective reality to matter, and asserts that the Great All is spirit. The Burmese and Chinese Buddhists, and the Development Dogmatists of Europe and America, assert the eternity of matter, and derive spirit from it, as one of its powers. This doctrine of Unisubstancisme, accepted as it has been by the most ancient and populous nations, and held today by a large majority of the human race, deserves a closer examination than it has received from modern metaphysicians. It attracts mankind by its combination. of mystery and simplicity.

We direct our attention, however, rather to the physics than to the metaphysics of the theory, since its professors emphasize the material as not only first in order, as the Bible also says, but chief in dignity. And to begin at