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winian than Mr. Wallace, for he has faith in the power of natural selection. But he is more of an evolutionist than Mr. Wallace, because Mr. Wallace thinks it necessary to call in an intelligent agent, a sort of supernatural Sir John Sebright, to produce even the animal frame of man; while Mr. Mivart requires no Divine assistance till he comes to man's soul." 1

1 1 Contemporary Review, vol. xviii. 1871, p. 444. In this same article Mr. Huxley says: 66 Elijah's great question, Will ye serve God or Baal? Choose ye, is uttered audibly enough in the ears of every one of us as we come to manhood. Let every man who tries to answer it seriously ask himself whether he can be satisfied with the Baal of authority, and with all the good things his worshippers are promised in this world and the next. If he can, let him, if he be so inclined, amuse himself with such scientific implements as authority tells him are safe and will not cut his fingers; but let him not imagine that he is, or can be, both a true son of the Church and a loyal soldier of science." "And, on the other hand, if the blind acceptance of authority appear to him in its true colors, as mere private judgment in excelsis, and if he have courage to stand alone face to face with the abyss of the Eternal and Unknowable, let him be content, once for all, not only to renounce the good things promised by Infallibility,' but even to bear the bad things which it prophesies; content to follow reason and fact in singleness and honesty of purpose, wherever they may lead, in the sure faith that a hell of honest men will to him be more endurable than a paradise full of angelic shams." There can be no doubt that the Apostle Paul believed in the infallibility of the Scriptures. Imagine Professor Huxley calling St. Paul to his face, a sham! What are all the Huxleys who have ever lived or ever can live, to that one Paul in power for good over human thought, character, and destiny!



In the "Academy" for October, 1869, there is a review by Professor Huxley of Dr. Haeckel's "Naturlische Schöpfungsgeschichte," in which he says: "Professor Haeckel enlarges on the service which the Origin of Species' has done in favoring what he terms the causal or mechanical' view of living nature as opposed to the 'teleological or vitalistic' view. And no doubt it is quite true the doctrine of evolution is the most formidable of all the commoner and coarser forms of teleology. Perhaps the most remarkable service to the philosophy of Biology rendered by Mr. Darwin is the reconciliation of Teleology and Morphology, and the explanation of the facts of both which his view offers.


"The teleology which supposes that the eye, Professor Huxley goes on in the next paragraph to say: “Mr. Mivart asserts that without belief in a personal God there is no religion worthy of the name.' This is a matter of opinion. But it may be asserted, with less reason to fear contradiction, that the worship of a personal God, who, on Mr. Mivart's hypothesis, must have used words studiously calculated to deceive his creatures and worshippers, is 'no religion worthy of the name.' 'Incredibile est, Deum illis verbis ad populum fuisse locutum quibis deciperetur,' is a verdict in which for once Jesuit casuistry concurs with the healthy moral sense of all mankind.” (p. 458). Mr. Huxley calls believers in the Scriptures, and (apparently) believers in a personal God, bigots, old ladies of both sexes, bibliolators, fools, etc., etc.

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such as we see it in man or in the higher vertebrata, was made with the precise structure which it exhibits, to make the animal which possesses it to see, has undoubtedly received its death-blow. But it is necessary to remember that there is a higher teleology, which is not touched by the doctrine of evolution, but is actually based on the fundamental proposition of evolution. That proposition is, that the whole world, living and not living, is the result of the mutual interaction, according to definite laws, of forces possessed by the molecules of which the primitive nebulosity of the universe was composed. If this be true, it is no less certain that the existing world lay potentially in the cosmic vapor; and that a sufficient intelligence could, from a knowledge of the properties of that vapor, have predicted, say, the state of fauna of Great Britain in 1869, with as much certainty as one can say what will happen to the vapor of the breath on a cold winter's day." This is the doctrine of the self-evolution of the universe. We know not what may lie behind this in Mr. Huxley's mind; but we are very sure that there is not an idea in the above paragraph which Epicurus of old, and Büchner, Voght, Haeckel, and other "Material

isten von Profession," would not cheerfully adopt. His distinction between a higher and lower teleology is of no account in this discussion. What is the teleology to which, he says, Mr. Darwin has given the death-blow, the extracts given above clearly show. The eye, Huxley says, was not made for the purpose of seeing, or the ear for the purpose of hearing. According to teleology," he says, "each organism is like a rifle bullet fired straight at a mark; according to Darwin, organisms are like grapeshot, of which one hits something and the rest fall wide." 1



Dr. Louis Büchner, president of the medical association of Hessen-Darmstadt, etc., etc., is not only a man of science but a popular writer. Perhaps no book of its class, in our day, has been so widely circulated as his volume on "Kraft und Stoff," Matter and Force. It has been translated into all the languages of Europe. He holds that matter and force are inseparable; there cannot be the one without the other; both are eternal and imperishable; neither can be either increased or diminished; 1 Lay Sermons, etc. p. 331.

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life originated spontaneously by the combination of molecules of matter under favorable conditions; all the phenomena of the universe, inorganic and organic, whether physical, vital, or mental, are due to matter and its forces. Consequently there is no God, no creation, no mind distinct from matter, no conscious existence of man after death. All this is asserted in the most explicit terms. Dr. Büchner has published a work on Darwinism in two volumes. Darwin's theory, he says, "is the most thoroughly naturalistic that can be imagined, and far more atheistic than that of his decried predecessor Lamarck, who admitted at least a general law of progress and development; whereas, according to Darwin, the whole development is due to the gradual summation of innumerable minute and accidental operations."

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Carl Vogt.

In his preface to his work on the "Descent of Man," Mr. Darwin quotes this author as a high authority. We see him elsewhere referred to as one of the first physiologists of Germany. Vogt devotes the concluding lecture of

1 Sechs Vorlesungen über die Darwinische Theorie. Von Ludwig Büchner. Zweite Auflage, Leipzig, 1848, vol. i. p. 125.

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