Modern Atheism under its forms of Pantheism, Materialism, Secularism, Development, and Natural Laws Part 2

The explanation of the whole theory may be best understood by dividing it into two parts: the _first_ being that which attempts to account for the formation of planets and satellites, _on the a.s.sumption of the existence of a central sun_, and _of certain other specified conditions_; the _second_ being that which undertakes to account for the formation of the sun itself, on the a.s.sumption of the existence of _a diffused nebulous matter_ in s.p.a.ce, or, as it has been aptly called, "a universal Fire-Mist."[28]

When the theory is limited to the explanation of the origin of the planets and their satellites, the original condition of our solar system is a.s.sumed to have been widely different from what it now is; the sun is supposed to have existed for a time alone, to have revolved upon his axis, and to have been surrounded with an atmosphere expanded by intense heat, and extending far beyond the limits of our system as it now exists. This solar atmosphere revolved, like the sun itself, around its axis; but its heat, constantly radiated into sidereal s.p.a.ce, gradually diminished, and the atmosphere being contracted in proportion as it cooled, the rapidity of its rotation was accelerated, until it reached the point at which the central attraction was overcome by the centrifugal force, and then a zone of vapor would be detached or thrown off, which might either retain its form as a nebulous ring, like the ring of Saturn, or first breaking into fragments, from some want of continuity in its structure, and afterwards coalescing into one ma.s.s, might be condensed into a planet as the vapor continued to cool. These rings or planets, thus detached from the central atmospheric ma.s.s, would continue to revolve, in virtue of the force originally impressed upon them, and their motion would be nearly circular, in the same plane and in the same direction with that of the sun. The first planet, so formed, must have been that at the extreme limit of our solar system; the second the next in point of remoteness from the centre, and so on; each resulting from the operation of the same natural laws, and emerging into distinct existence at that precise point in the gradual cooling and contraction of the atmosphere at which the centrifugal became stronger than the centripetal force. But each planet might also be subjected to the same process of cooling and contracting, and might therefore throw off, under the operation of the same mechanical laws, zones of vapor more or less dense, which might consolidate into moons or satellites, and which should also revolve, like the planets, round their primary.

Thus, Ura.n.u.s has six satellites, and Saturn seven; while the latter has also thrown off two zones so perfectly uniform in their internal structure that they remain unbroken, and const.i.tute a double ring around the planet.

In this _first_ form of the theory, which a.s.sumes the existence of the sun and its atmosphere, and the rotation of both round an axis, La Place sought to give a scientific form to the speculations of Sir William Hersch.e.l.l on the condensation of Nebulae, by proving simply the _dynamical possibility_ of the formation of a planetary system by such means, according to the known laws of matter and motion; but he did not affirm the scientific certainty of his conjecture, and far less the actual production of the solar system in this way. He has been followed by M. Comte, who has attempted to furnish, if not a complete demonstration, at least a plausible mathematical verification, of the hypothesis.[29] Utterly excluding all supernatural agency in the work of creation, he equally excludes from the problem which he attempts to solve, the origin of the sun and its atmosphere; and confining himself to the task of accounting, in the way not of demonstrative certainty, but merely of plausible hypothesis, for the formation of the planets and satellites of our solar system, he conceives the theory of La Place to be susceptible of such a numerical verification as is sufficient to give it a high degree of verisimilitude. a.s.suming that the periodic time of each planet must be equal to that of the portion of the solar atmosphere of which it was formed at the era when it was thrown off, and combining the theorems of Huygens on the measure of centrifugal forces with Newton's law of gravitation, he establishes a simple equation between the time of the rotation of each zone or section of the solar atmosphere, and the distance of the corresponding planets. On applying this equation to the various bodies of our system, he found that the periodic time of the moon agrees, at least within the tenth of a day, with the duration of the earth's revolution, when her atmosphere is supposed to have extended to the moon; and that the periodic times of the planets maintain a similar correspondence with what must have been the duration of the solar revolution when they were severally thrown off from its atmosphere. It is the less necessary, however, to enter on a detailed exposition of his argument, because he admits that it can afford at the utmost only a probable proof of an hypothesis; and further, because it is expressly limited to the production of the planets and their satellites, while not only is the existence of the solar atmosphere presupposed, but also its existence in _a certain state_, and with _several determinate conditions_; while no account whatever is given of the origin either of the sun or its atmosphere, and none of the laws or conditions on which the whole process of development is confessedly dependent.

But the author of "The Vestiges" takes a much wider range, and attempts a more arduous task. He seeks to account for the origin both of suns and of solar systems by the agency of natural laws. Not content with the more limited form of the theory, which M. Comte holds to be the only legitimate or practical object of scientific treatment, he holds that the origin of the sun itself, and the _forms_, the _positions_, the _relations_, and the _motions_, of all the heavenly bodies, may be accounted for by supposing a previous state of matter, fluid or gasiform, subject only to the law of gravitation. The Nebular Cosmogony, which is well characterized by himself as his "version of _the romance of Nature_," is based on the a.s.sumption that "the nebulous matter of s.p.a.ce, previously to the formation of stellar and planetary bodies, must have been a universal FIRE-MIST,"[30] in other words, a diffused luminous vapor, intensely hot, which might be gradually condensed into a fluid, and then into a solid state, by losing less or more of its heat.

The existence of such a luminous matter being a.s.sumed, and it being further supposed that it was not entirely uniform or h.o.m.ogeneous, but that it existed in various states of condensation, and that it had "certain nuclei established in it which might become centres of aggregation for the neighboring diffused matter,"--the author attempts to show that on such centres a rotatory motion would be established wherever, as was the most likely case, there was any obliquity in the lines of direction in which the opposing currents met each other; that this motion would increase as the agglomeration proceeded; that at certain intervals the centrifugal force, acting on the remoter part of the rotating ma.s.s, would overcome the agglomerating force; and that a series of rings would thus be left apart, each possessing the motion proper to itself at the crisis of separation. These, again, would only continue in their annular form, if they were entirely uniform in their internal structure. There being many chances against this, they would probably break up in the first instance, and be thereafter "agglomerated into one or several ma.s.ses, which would become representatives of the primary ma.s.s, and perhaps give rise to a progeny of inferior ma.s.ses." In support of this theory, reference is made to the existence, at the present moment, of certain cloud-like nebulae, or ma.s.ses of diffused luminous matter, exhibiting a variety of appearances, as if they were in various degrees of condensation, and which are described as "solar systems in the process of being formed" out of a previous condition of matter. And the observations of M. Plateau, of Ghent, are adduced as affording an experimental verification of some parts of the theory, and, especially, as serving to explain the spherical form of the planets, the flattening at the poles, and the swelling out at the equator.

It does not belong to our proper province, nor is it necessary for our present purpose, to discuss the merits of this theory, considered as a question of science. This has been already done, with various degrees of ability, but with unwonted unanimity, by some of the ablest men of the age,--by Whewell, Sedgwick and Mason, in England, by Sir David Brewster and Mr. Miller, in Scotland, and by Professor Dod and President Hitchc.o.c.k, in America.[31] But, viewing it simply in its relation to the Theistic argument, we conceive that the adverse presumption which it may possibly generate in some minds against the evidence of Natural Theology, will be effectually neutralized by establis.h.i.+ng the following positions:

That it is _a mere hypothesis_, and one which, from the very nature of the case, is incapable of being proved by such evidence as is necessary to establish _a matter of fact_.

That the progress of scientific discovery, so far from tending to verify and confirm, has served rather to disprove and invalidate the fundamental a.s.sumption on which it rests.

That even were it admitted, either as a possible, or probable, or certain explanation of the origin of the present planetary systems, it would not necessarily destroy the evidence of Theology, nor establish on its ruins the cause of Atheism.

Each of these positions may be conclusively established, and the three combined const.i.tute a complete answer to the theory of Development, in so far as it has been applied in the support or defence of Atheism.

1. That it is a mere hypothesis or conjecture, designed, not to establish the _historical fact_, but to explain merely the _dynamical possibility_ of the production of the planetary bodies by the operation of known natural laws, must be admitted, I think, even by its most enthusiastic admirers. It might have seemed, indeed, to have something like a basis of fact to rest upon, had the conception of the elder Hersch.e.l.l been verified, when he announced the existence of a nebulous fluid, capable of being distinguished, by certain well-defined marks, from unresolved cl.u.s.ters of stars; but even then it presupposed so many postulates, which could in no way be established by experimental or historical evidence, that it could scarcely be regarded in any other light than as an ingenious speculation or a splendid conjecture. For, let it be considered, first of all, that the theory proceeds on the a.s.sumption of the existence and wide diffusion of a nebulous fluid of whose reality there is no actual proof; secondly, that it necessarily requires, also, the supposed existence of certain favorable conditions; and, thirdly, the operation of certain invariable laws; and it will be manifest at once that it is purely hypothetical throughout, and that it includes a variety of topics which never have been, and never can be made the subjects of experimental verification. For it postulates, in the words of an acute writer, "the establishment of nuclei in the body of the elemental ma.s.s, as well as the action of heat on its substance, and then seeks to explain the concentration of the nebulous particles into these nuclei by the force of gravitation, the rotation of the bodies so produced by the confluence of the nebulous fluid, the separation of a portion of the outer surface of these revolving ma.s.ses in the form of rings, the disruption of these rings, and the subsequent recomposition of their fragments into separate spheres, answering to the planets and satellites of our system."[32] But even were the existence of a nebulous fluid admitted, we have no access to know what was its internal structure; we cannot determine whether it was uniform and h.o.m.ogeneous throughout, or whether it contained nuclei which might become centres of aggregation; we have no means of estimating the intensity of the heat which belonged to it, or of calculating the process by which it was dispersed, so as to occasion the condensation of successive portions of the ma.s.s. No eye ever saw the separation of any part of it in the form of a ring, or the disruption of that ring, or the subsequent recomposition of its fragments into a solid sphere. And even had all this been matter, not of mere conjecture, but of actual observation, it would still have left much to be explained which can only be accounted for by ascribing it to a designing Intelligent Cause.

2. The progress of scientific discovery, so far from tending to verify, has served rather to invalidate the fundamental a.s.sumption on which the whole theory depends. That a.s.sumption was the existence of a Nebulous Fluid or Fire-Mist, capable of being distinguished, by certain characteristic marks, from unresolved nebulae or cl.u.s.ters of stars. The existence of any such fluid has become more and more doubtful, in proportion as astronomers have been enabled, with the aid of larger and better constructed telescopes, to resolve several nebulae which had previously defied the power of less perfect instruments. We do not affirm that every cl.u.s.ter has been already resolved, nor is it necessary for the purposes of our argument to suppose that, at any future time, this stupendous achievement is likely to be effected; for it is a very obvious consideration, that just in proportion as our telescopic powers are enlarged so as to enable us to resolve many of the nearer nebulae, they must also bring within the range of our extended vision _others_ more remote and hitherto unperceived, which may continue to exhibit the same cloud-like appearance as the former, until, by a new improvement of the telescope, we may succeed in separating them into distinct stars; and even then the march of discovery is not ended,--we may reasonably expect that with every fresh increase of telescopic vision, new cl.u.s.ters will be brought into view, and new clouds appear in the utmost verge of the horizon. But, unquestionably, the progress which has already been made in this direction affords a strong presumption in favor of the idea, that the apparent nebulosity of those ma.s.ses which still appear, even to our best telescopes, as cloud-like vapors, is to be ascribed rather to the imperfection of our instruments than to any difference between them and such as have been already resolved. Sir John Hersch.e.l.l, a high authority in such a case, tells us that "we have every reason to believe, at least in the generality of cases, that a nebula is nothing more than a cl.u.s.ter of stars."[33] Sir David Brewster is equally explicit: "It was certainly a rash generalization to maintain that nebulae differed essentially from cl.u.s.ters of stars, because existing telescopes could not resolve them. The very first application of Lord Rosse's telescopes to the heavens overturned the hypothesis; and with such unequivocal facts as that instrument has brought to light, we regard it as a most unwarrantable a.s.sumption to suppose that there are in the heavenly s.p.a.ces any ma.s.ses of matter different from solid bodies, composing planetary systems."[34] And Professor Nichol, while he gracefully acknowledges that he has "somewhat altered the views which he formerly gave to the public, as the highest then known and generally entertained, regarding the structure of the heavens," states, as the result of more mature reflection, that "the supposed distribution of a self-luminous fluid, in separate patches, through the heavens, has, beyond all doubt, been proved fallacious by that most remarkable of telescopic achievements,--the resolution of the great nebula in Orion into a superb cl.u.s.ter of stars; and that this discovery necessitates important changes in previous speculations on Cosmogony."[35]

In short, Lord Rosse's observations at Parsonstown have conclusively proved that what appeared to be a nebula was in reality a cl.u.s.ter of stars; and while they still leave many nebulae unresolved, they afford a strong warrant for believing that discoveries in the same direction might be indefinitely extended in proportion to the increase of telescopic power.

3. But even were the Nebular Hypothesis admitted, and were the Theory of Development by Natural Laws conceived to afford a satisfactory explanation of the origin of the planetary systems, it would not follow, as a necessary consequence, that the peculiar evidence of Theism--that on which it mainly depends, and to which it makes its most confident appeal--would be thereby destroyed, or even diminished. The only legitimate result of such a doctrine would seem to be, that we must distinguish aright between a work of _Mediate_, and a work of _Immediate_ Creation. In the Bible each of these is distinctly recognized. We have a specimen of the one in the creation of the first man by the direct agency of Divine power; we have a specimen of the other in the creation, less direct but equally real, of all his natural posterity, through the medium of ordinary generation. Men do not cease to be the _creatures_ of G.o.d because they are born of their parents, in virtue of that creative word, "Be fruitful, and multiply, and replenish the earth;" and hence children are admonished "to remember _their Creator_ in the days of their youth."[36] The work of creation is equally real and equally Divine, whether it be effected _mediately_ or _immediately_, with or without the intervention of means, by the direct and instantaneous exertion of Almighty power, or by the gradual and successive operation of second causes acting according to established laws. In the ordinary course of Providence, the method of mediate production, gradual growth, and progressive development, may be observed in innumerable instances; but it can never be justly held to exclude, or even to obscure, the evidence of a presiding Intelligence and a supernatural Power. On the contrary, it may serve rather to enhance that evidence; since the very arrangements and provisions which have been made with a view to the reproduction of every thing after its kind, may bear on them the legible impress of a designing Mind and an ordaining Will. Thus, year by year continually, the whole inhabitants of the world are supported by the fruits of harvest, which are produced and matured under the action of natural laws; yet every intelligent Theist ascribes the result ultimately to the goodness, wisdom, and power of G.o.d, and sees in the very processes by which it is brought to pa.s.s some of the most signal proofs of these Divine perfections.

Now, as this method is followed in the work of Providence, which may be, and often has been, described as a _continuous creation,_ and yet has no tendency to destroy, or even to diminish, the evidence of a presiding Intelligence in Nature, so no good reason can be a.s.signed why it _might_ not also have been adopted in the production of planets and astral systems, if so it had seemed good to Supreme Wisdom. If this method was adopted for the propagation of plants and animals, no reason can be given why it might not also have been adopted for the production of planets and moons; nor would it in the latter case, any more than in the former, impair the evidence of G.o.d's creative wisdom and power. For, suppose it be possible that, by a marvellous process of self-evolution, the material elements of Nature might a.s.sume new forms, so as to originate a succession of new worlds and new planetary systems, without the _immediate_ or _direct_ interposition of a Supernatural Will; suppose that the earth and the other bodies now belonging to our own system, were generated out of a prior condition of matter, existing in a gasiform state and diffused through s.p.a.ce as a Fire-Mist, subject to the ordinary action of heat and gravitation; suppose, in short, that there were LAWS FOR THE GENERATION OF WORLDS in the larger cycles of time, just as there ARE LAWS FOR THE GENERATION OF ANIMALS in the short ages of terrestrial life;--would a provision for such a succession of marvellous developments necessarily destroy, or even impair, the evidence for the being and perfections of G.o.d? Does the generation of the animated tribes diminish the evidence of design in the actual const.i.tution of the world? And why should a similar provision, if any such were found to exist, for the generation of stars and systems, be regarded in any other light than as an exhibition, on a still larger scale, of "the manifold wisdom of G.o.d?"

Let it ever be remembered that the Theistic argument depends, not on _the mode of production_, but on _the character of the resulting product_. The world may have been produced mediately or immediately, with or without the operation of natural laws; but if it exhibit such an arrangement of parts, such an adaptation of means to ends, or such a combination of collocations and adjustments, as enables us at once to discern the distinctive marks of intelligent design, the evidence cannot be diminished, it may even be possibly enhanced, by the method of production. Provision is made, doubtless, for the growth and development of the eye, the ear, and the hand, in the human foetus, and the process by which they are gradually formed is regulated by natural laws.

But the resulting products are so exquisitely constructed, so admirably adapted to the elements of nature, and so evidently designed for the uses of life, that they irresistibly suggest the idea of wise and benevolent contrivances; and this idea is as strong and clear as it could have been had they been produced instantaneously by the _direct_ act of creative power. And so of the planets and astral systems: they may have been generated, that is, produced, in a way of natural development; yet the resulting products are such as to evince the supreme wisdom and beneficence which presided over their formation. But even this is not all. Let us suppose, further, that Philosophy may yet reach its extreme, and, as we humbly conceive, unattainable limit; let us suppose that it may succeed in decomposing all the chemical elements now known, by resolving them into ONE primary basis; let us even suppose that it may succeed in reducing all the subordinate laws of Nature into ONE supreme and universal law; still the development of such a system as we see around us out of such materials, and by such means, would not be necessarily exclusive of the idea of G.o.d, but might afford evidence of a Supreme Mind, creating, combining, and controlling all things for the manifestation of His adorable perfections.

We have thus seen that the Theory of Cosmical Development is a mere hypothesis, incapable of experimental or historical proof; that the recent progress of scientific discovery has tended to disprove the fundamental a.s.sumption on which it rests; and that, even were it admitted as a possible, or, still more, as a plausible explanation of the origin of planets and astral systems, it would not serve to destroy, and scarcely, if at all, to diminish the evidence of Theism.

The last of these positions, if well established, might seem to supersede the necessity of discussing the hypothesis at all in connection with our present theme. But such a discussion of it as has been offered may be useful to those--and they are not a few--who, superficially acquainted with Science in its more popular form, are exposed to the danger of being seduced by the authority of a few distinguished names which have unfortunately become identified with the cause of Atheism. For, while the author of "The Vestiges" repudiates the atheistic conclusions which some have deduced from his hypothesis, M.

COMTE boldly avows his creed in the following revolting terms: "To minds unacquainted with the study of the heavenly bodies, Astronomy has still the reputation of being a science eminently religious, as if the famous verse, 'Coeli enarrant gloriam Dei' ('The heavens declare the glory OF G.o.d'), had preserved all its force." And, he adds, in a note, "At present, to minds that have been early familiarized with the true astronomical philosophy, the heavens declare _no other glory_ than that of Hipparchus, Kepler, Newton, and all those who have contributed to the establishment of their laws!" The _reader_ of these laws may become ill.u.s.trious, but the Maker of them must be utterly ignored!

SECTION II.

THEORY OF _PHYSIOLOGICAL_ DEVELOPMENT; OR THE PRODUCTION OF VEGETABLE AND ANIMAL RACES BY NATURAL LAW.--"TELLIAMED."--PHYSIO-PHILOSOPHY.

The Theory of Development has been applied not only to explain the origin of worlds and of astral systems in the sky, but also to account for the origin of the various tribes of vegetable and animal life which exist on the earth itself. There is nothing, indeed, in any of the kingdoms of Nature that may not be included in it, since the formation of all material bodies, organic or inorganic, is supposed to be sufficiently accounted for by the sole action of Chemical or Mechanical laws. The wide range of this theory is strikingly ill.u.s.trated by the words of one whose powers of observation have added some interesting discoveries to Natural History, but whose speculations on the origin of Nature resemble the distempered ravings of lunacy, rather than the mature results of philosophic thought "Physio-philosophy has to show,"

says Dr. Oken, "how, and in accordance indeed with what laws, the Material took its origin, and, therefore, how something took its existence from nothing. It has to portray the first periods of _the world's development from nothing_; how the elements and heavenly bodies originated; in what method, _by self-evolution_ into higher and manifold forms, they separated into minerals, became finally organic, and, in man, attained self-consciousness.... Physio-philosophy is, therefore, _the generative history of the world_; or, in general terms, the history of Creation, a name under which it was taught by the most ancient philosophers, namely, as Cosmogony. From its embracing the Universe, it is plainly the Genesis of Moses!"[37]

It will be observed that this strange speculation goes far beyond the comparatively modest conjecture of La Place. It postulates _nothing_, and undertakes to account for _everything_. In flagrant opposition to the old atheistic maxim, "Ex nihilo, nihil," it boldly affirms, "Ex nihilo, omnia." It speaks, indeed, of "laws in accordance with which the world took its origin;" but these laws must be as abstract as those of Mathematics, since they existed before matter itself; nay, more abstract, or, rather, more inconceivable still, since they existed, it would seem, even before Mind! Dr. Oken attempts to explain the production of the world from nothing by comparing it to the evolution of Arithmetical and Mathematical Science, out of the fundamental conception of _zero_! But, waiving this, we shall direct our attention to the only points in this theory which, in the existing state of speculative thought, can be held to have any practical interest in connection with our great theme.

That theory attempts to account for the production both of the FLORA and the FAUNA of the natural world by _the process of Development_ rather than by _the miracle of Creation_. It proceeds on the a.s.sumption, akin to that of Epicurus, that atoms or monads alone existed in the first instance; and that from these were derived, under the action of natural law and by a process of gradual development, all existing substances and beings, whether organic or inorganic, mineral, vegetable, or animal. "No organism has been created," says Dr. Oken, "of larger size than an infusorial point. No organism is, nor ever has one been created, which is not microscopic. Whatever is larger has not been created, but developed. Man has not been created, but developed." On this fundamental a.s.sumption the whole theory is based. But we must carefully distinguish between the Atomic Theory and the application which is here made of it.

The recent discoveries of Chemistry, by which all material compounds have been decomposed into their const.i.tuent elements, amounting to little more than fifty substances, which are either the primary or the proximate bases of all existing bodies, and the marvellous transformations which these elementary principles undergo, in respect alike of form, of density, of solidity, and of magnitude, under the action of natural laws,--may serve to make it credible that there is no _a priori_ impossibility in the a.s.sumption on which the Atomic Theory depends. Had it been the will of G.o.d to call into being the various vegetable and animal races in the way of gradual evolution out of these primary monads, no enlightened Theist will presume to say that it was either impossible, or inconsistent with His wisdom to do so. It must be observed, however, that the natural a.n.a.logies which have sometimes been appealed to in support of this hypothesis, labor under a grievous defect when they are applied to account for the origin of the existing races, and that they are extended far beyond their legitimate limits when they are supposed to prove that these races might begin to be without any direct interposition of creative power. For, while the oak may spring from an acorn, and the largest animal from a microscopic monad, yet within the whole range of our experience both in the vegetable and animal kingdoms, _the seed is produced by the organism_, and necessarily presupposes it; whence it follows, either that there must have been an eternal succession of organisms producing seed, and thereby perpetuating the race, or if this be inconceivable, still more if it can be disproved by geological or historical evidence, then that the a.n.a.logy of our present experience leads us up, not to "an infusorial point" or "microscopic monad," but to a primary living organism as the commencement of each existing tribe. In the words of Dr. Barclay, "It will not be easy, on any principles exclusive of the vital, to answer these questions, What was the origin of the first egg, or what was the origin of the first bird? For where is the egg that comes not from a bird, and where is the bird that comes not from an egg? To the mere materialists, who exclude every species of vitality but that from organism, this problem is nearly as embarra.s.sing as the origin of the Universe itself."[38]

If these views be correct, all the natural a.n.a.logies would lead us to acquiesce, as Dr. Barclay did, in the Mosaic narrative as the most philosophical account of the commencement of the present order of things. It traces up every race to a primary organism, endowed with reproductive powers; for it tells us, in regard to the FLORA, that G.o.d said, "Let the earth bring forth gra.s.s, _the herb yielding seed_, and the fruit-tree yielding fruit _after his kind_, whose _seed is in itself_, upon the earth; and it was so." And it tells us, with regard to the FAUNA, that G.o.d said, "Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. And G.o.d created great whales, and every living creature that moveth, which the waters brought forth abundantly, _after their kind_, and every winged fowl _after his kind_. And G.o.d blessed them, saying, _Be fruitful, and multiply_, and fill the waters in the seas, and let fowl multiply in the earth."

Here the distinction between different genera and species, and the provision that was made for the perpetuation of different races, are prominently presented; while the production, in the first instance, not of an "infusorial point" or "microscopic monad," but of a living organism capable of multiplying its kind, is expressly declared; and every race is traced up to that primary organism, in perfect consistency with the only law, whether of vegetable or animal reproduction, which is known to be in operation at the present day. And _this_ law of reproduction, so far from being exclusive of a primary act of Creation, seems to presuppose and require it; for there must be a living organism before there can be vital transmission. But the theory of Physiological Development proceeds on a totally different supposition,--a supposition for the truth of which we have not only no historical evidence, but not even the slightest _a.n.a.logical presumption_, since we have no instance of development anywhere except from a germ or seed, produced by an organism preexisting in a state of maturity.

But the exigencies of that theory demand a wide departure from all the familiar lessons of experience; and hence recourse has been had to a series of the wildest and most extravagant conjectures, such as may well justify the opinion of those who have held that the creed of certain philosophers makes a much larger demand on human credulity than that of almost any section of the Christian Church. For, according to that theory, the origin of the FLORA is first accounted for by the action of some element--probably electricity--on a certain _mucus_, which is supposed to be generated at those points where the ocean comes into contact with the earth and air; that is, on the sh.o.r.e of the sea at low water mark. MAILLET had broached the idea of the marine origin of all our present "herbs, plants, roots, and grains,"[39] at a period when the Universal Ocean, of which Leibnitz said so much, was still the creed of some speculative minds; but it has been more recently revived, and exhibited in greater detail, though not with stronger evidence, by some writers of our own age. Thus Dr. Oken tells us that "all life is from the sea;" that "when the sea organism, by self-elevation, succeeds in attaining into form, there issues forth from it a higher organism;" and that "the first organic forms, whether plants or animals, emerged from the shallow parts of the sea." And so the author of "The Vestiges"

attempts to show that new races, both of plants and animals, marine and terrestrial, may be accounted for, without any act of immediate creation, by a change or trans.m.u.tation of species resulting from the agency of natural causes. "There is," as he tells us, "another set of phenomena presented in the course of our history; the coming into existence, namely, of a long suite of living things, vegetable and animal, terminating in the families which we still see occupying the surface. The question arises,--In what manner has this set of phenomena originated? Can we touch at, and rest for a moment on, the possibility of plants and animals having likewise been produced in the way of Natural Law, thus a.s.signing but one cla.s.s of causes for everything revealed to our sensual observation? Or are we at once to reject this idea, and remain content either to suppose that creative power here acted in a different way, or to believe, unexaminingly, that the inquiry is one beyond our powers?"[40] In reply to these questions, he proceeds to show that "there is a balance of probability from actual evidence in favor of _an organic creation by law_," and that "in tracing the actual history of organic beings upon the earth," as revealed by Geology, we find that "these came not at once, as they might have been expected to do if produced by some special act, or even some special interposition of will, on the part of the Deity; they came in a long-continued succession, in the order, as we shall afterwards see more convincingly, of progressive organization, grade following grade, till, from an humble starting-point in both kingdoms, the highest forms were realized." Such is his general principle; and, without entering into the details, we may sum up his general argument by saying, in the words of another,[41]

that, according to his theory, "dulse and hen-ware became, through a very wonderful metamorphosis, cabbage and spinach; that kelp-weed and tangle bourgeoned into oaks and willows; and that slack, rope-weed, and green-raw, shot up into mangel-wurzel, rye-gra.s.s, and clover." So much for the FLORA; and now for the _Fauna_, and the transition from the one to the other. His views are thus exhibited by Sir David Brewster: "The electric spark, escaping from the wild elements around it, struck life into an elementary and reproductive germ, and sea-plants, the food of animals, first decked the rude pavement of the ocean. The lichen and the moss reared their tiny fronds on the first rocks that emerged from the deep; land-plants, evolving the various forms of fruit and flower, next arose,--the Upas and the bread-fruit tree, the gnarled oak and the lofty cedar. Animal life appeared when the granary of nature was ready with its supplies. A globule, having a new globule forming within itself, which is the fundamental form of organic being, may be produced in alb.u.men by electricity; and as such globules may be identical with living and reproductive cells, we have the earliest germ of organic life, the first cause of all the species of animated nature which people the earth, the ocean, and the air. Born of electricity and alb.u.men, the simple monad is the first living atom; the microscopic animalcules, the snail, the worm, the reptile, the fish, the bird, and the quadruped, all spring from its invisible loins. The human similitude at last appears in the character of the monkey; the monkey rises into the baboon, the baboon is exalted to the ourang-outang, and the chimpanzee, with a more human toe and shorter arms, gives birth to man."[42]

The remarks which were offered, in the previous section, on Cosmical Development, are equally applicable, _mutatis mutandis_, to this other form of the doctrine of Creation by Natural Law. It might be shown, with reference to the supposed generation of plants and animals, just as it was then shown with reference to the generation of planets and astral systems, first, that the theory rests upon a mere hypothesis, which is utterly unsupported by experimental evidence; secondly, that the progress of science has. .h.i.therto afforded no ground to believe that the trans.m.u.tation of species is provided for under the established const.i.tution of nature; and, thirdly, that even were the theory admitted, it would not destroy the evidence of Theism, any more than the propagation of plants and animals under the existing system, which, so far from excluding or impairing, serves rather to enhance and ill.u.s.trate the proof of creative wisdom and power. In support of this last position, we might adduce the testimony of the author of "The Vestiges"

himself; for, referring to the idea that "to presume a creation of living beings by the intervention of law" is equivalent to "superseding the whole doctrine of the Divine authors.h.i.+p of organic nature," he takes occasion to say, "Were this true, it would form a most important objection to the Law theory; but I think it is not only not true, but the reverse of the truth. As formerly stated, the whole idea of law relates only to the mode in which the Deity is pleased to manifest His power in the natural world. It leaves the absolute fact of His authors.h.i.+p of and supremacy over Nature precisely where it was." He adds, in the words of Dr. Buckland, "Such an aboriginal const.i.tution, so far from superseding an Intelligent Agent, would only exalt our conceptions of the consummate skill and power that could comprehend such an infinity of future uses under future systems, in the original groundwork of His Creation."[43]

But, without enlarging on those general considerations which were formerly stated, and which admit of an easy and obvious application to this _second_ form of the theory, we shall offer a few remarks bearing directly on its distinctive peculiarities, and directed to the exposure of its radical defects.

The theory rests on two very precarious foundations: the a.s.sumption of _spontaneous generation_, on the one hand, and the a.s.sumption of a _trans.m.u.tation of species_ on the other. Each of these a.s.sumptions is necessarily involved in any attempt to account for the origin of the vegetable and animal races by natural law, without direct Divine interposition. For if, after the first organism was brought into being, the production of every subsequent type may be accounted for simply by a trans.m.u.tation of species, yet the production of the original organism itself, or the first commencement of life in any form, must necessarily be ascribed either to a creative act or to spontaneous generation. A new product is supposed to have come into being, differing from any that ever existed before it, in the possession of vital and reproductive powers; and this product can only be ascribed, if Creation be denied, to the spontaneous action of some element, such as Electricity, on mucus or alb.u.men. In this sense the doctrine of spontaneous generation seems to be necessarily involved in the first step of the process of Development, and is, indeed, indispensable, if any account is to be given of the origin of vegetable and animal life; but in the subsequent steps of the same process it is superseded by a supposed trans.m.u.tation of species, whereby a lower form of life is said to rise into a higher, and an inferior pa.s.ses into a more perfect organism.

But we have no experience either of spontaneous generation on the one hand, or of a trans.m.u.tation of species on the other. Observation has not discovered, nor has history recorded, an authentic example of either. In regard to the _first_, the author of "The Vestiges" antic.i.p.ates this objection, and attempts to answer it. The objection is, that "a transition from the inorganic to the organic, such as we must suppose to have taken place in the early geological ages, is no ordinary cognizable fact of the present time upon earth; structure, form, life, _are never seen_ to be imparted to the insensate elements; the production of the humblest plant or animalcule, otherwise than as a repet.i.tion of some parental form, is not one of the possibilities of science."[44] Such is the objection; and how does he attempt to answer it? He endeavors to show, first, that the work of creation having been _for the most part_ accomplished thousands of years ago, we have no reason to expect that the origination of life and species should be _conspicuously exemplified_ in the present day; secondly, that the comparative infrequency, or even the entire absence, of such phenomena _now_ would be no valid reason for believing that they have _never_ been exhibited heretofore, if, on other grounds, the doctrine of 'natural creation' or 'life-creating laws' can be rendered probable; and, thirdly, that even in our own times there ARE facts which seem to indicate the reality, or at least the possibility, of "the primitive imparting of life and form to inorganic elements."[45]

Now, to this elaborate argument in favor of _spontaneous generation,_ or the production of life by natural law, we answer, in the first place, that the mere fact of its being adduced in connection with the Theory of Development affords a conclusive proof that it is indispensable to the maintenance of that theory, that the hypothesis would be incomplete without it, and that no account can be given of creation by the mere doctrine of a _trans.m.u.tation of species_. It is the more necessary to make this remark, because not a few who embrace the latter doctrine affect to disown the former, and seek to keep it out of view. But the one is as necessary as the other to a complete theory of Natural Development. The author of "The Vestiges" felt this, and virtually acknowledges it when he undertakes the task of vindicating the credibility of spontaneous generation. But we answer, in the second place, that the method in which he performs his self-imposed task is singularly curious, and not a little instructive. He had, it must be owned, a difficult game to play. The general theory of "The Vestiges"

is founded on the fact that, in the ordinary course of Nature, the races of plants and animals are perpetuated by propagation, according to established Natural Laws,--a fact which might seem to afford a strong a.n.a.logical argument in favor of the supposition that the same order of Nature is maintained also in the few apparently exceptional cases in which, from our defective knowledge, we are unable to trace the connection between the parent and the product. And yet the author evinces no little anxiety to make out a case in favor of "a non-generative origin of life even at the present day;" and he appeals to a cla.s.s of facts, confessedly obscure, which have not been, as he thinks, satisfactorily accounted for by the law which usually regulates the production of organic beings. He refers us to the speculations of Dr. Allen Thomson on the primitive production of Infusoria,[46] to the facts which modern science, aided by the microscope, has discovered respecting the Entozoa, or the creatures which live within the bodies of others, and, above all, to the experiments of Mr. Crosse and Mr. Weekes, which seemed to result in the production of a small species of insect (_Acarus Crossii_) from the action of a voltaic battery on a saturated solution of the silicate of potash, or the nitrate of copper, or the ferrocyanate of pota.s.sium. The reason of his anxiety to avail himself of these cases is evident. The exigencies of his theory demanded a method of accounting for the primary origin of life different from any that can be found in the common process of propagation. He saw clearly enough that his main argument, founded, as it was, on the law of hereditary transmission, could not account for the production of the first organism; and that, if he would avoid either the doctrine of _Immediate Creation_, which is so offensive to him, or the idea of _Eternal Generation_, which is utterly excluded by the clearest lessons of Fossil Geology, he must have recourse to the hypothesis of _Spontaneous Generation_. Hence he attempts to account for the commencement of new species both of plants and animals, in the course of the world's history, by a trans.m.u.tation of species; while, for the origin of the first species, he has recourse to the same law of Development, but acting in widely different circ.u.mstances, and giving rise to what he calls "aboriginal generation," whereby the inorganic pa.s.ses into the organic, and life, form, and structure, are imparted to hitherto inert materials by the action of Electricity on mucus or alb.u.men. To accomplish this twofold purpose, he felt it necessary to insist, in the first instance, on the ordinary law of generation as the established order of _mediate_ creation; while he found it equally necessary, in the second place, to insist on those apparently exceptional cases in which the connection between the germ and the product has. .h.i.therto eluded philosophical research,--and this for the purpose of showing that the original production of plants and animals was _not similar_ to the ordinary method of their propagation in any other respect than this, that in both cases the result is brought about by Natural Laws, without the direct interposition of any supernatural cause.

Now, in so far as his argument is founded on the principle of a.n.a.logy,--and it is on this principle that it proceeds throughout,--we submit that it is radically vicious, and utterly inconclusive. For the vast majority of cases in which the commencement of life and organization falls under our notice being confessedly those, not of primary production, but of mediate reproduction, it is reasonable to believe that the same law governs all cases alike, whether we have been able or not to trace the origin of life to the principle of propagation, the few apparent exceptions being sufficiently accounted for by our imperfect knowledge of the causes and conditions on which they depend.

Besides, the argument from a.n.a.logy in favor of a primary production of life by natural causes, in so far as it is founded on the present law of hereditary transmission, is radically defective, since the two cases are widely different; the one presupposing _a primary organism of the same kind_, from which others are evolved by a law of natural succession, the other exhibiting life as a new product, resulting not from any prior organism, but from the action of _causes of a totally different kind_, which are not known to be capable of giving birth either to vegetable or animal organisms under the actual const.i.tution of Nature.

But suppose, even, that the _Acarus Crossii_ were admitted to be a real product of Galvanic action on the silicate of potash, and an undeniable instance of "a non-generative origin of life," how would the ill.u.s.trative example accord with the author's general theory? It might afford a specimen of aboriginal production; but how would it fit in with his favorite doctrine of _a gradual and progressive advancement_ from the lower to the higher forms of organization? The _Acarus_, at first supposed to be a new and hitherto unknown creature, is now acknowledged to be one of a very familiar species,--a species which may have deposited its ova, and propagated its kind, since the commencement of the present order of things, and whose eggs might very well resist the action even of nitrate of copper, since the creature itself could live in that poisonous mixture. Moreover, it belongs, in point of organization, to one of the highest orders of organisms; not to the _radiata_, not to the _mollusca_, but to the highest type of the _articulata_, the nearest to the _vertebrata_. Had it been a monad,--a mere living cell,--which Galvanism evolved from the solution, and had this primary product developed itself afterwards in various forms, according to the ascending scale of a progressively improving organization, it might have accorded admirably with the twofold doctrine of spontaneous generation and trans.m.u.tation of species; but, unfortunately, the first process is so perfect, in the present instance, as to leave little room for the second, and we are almost tempted to hope that perhaps the clumsy and troublesome expedient of a trans.m.u.tation of species may yet be superseded by the discovery of some method,--we know not what,--whereby not only the _articulata_, but the _vertebrata_, and even Man himself, may be immediately produced by some new combination of Nature's elemental laws![47]

We have given prominence, in the first instance, to the doctrine of "spontaneous" or "aboriginal" production, because it const.i.tutes an indispensable part of the Theory of Development, and because we believe that, were this clearly understood, that theory would soon sink into general discredit or total oblivion, like the kindred speculations of Anaximander and Anaxagoras, of the old Ionic School. The experiments of Ehrenberg, inst.i.tuted with the view of testing the doctrine of spontaneous generation, may be said to have decided the whole question.

They did not succeed, indeed, in explaining every apparently exceptional case, for some of the facts are still obscure, and will probably continue to be so, notwithstanding every extension of microscopic power, just as, in the a.n.a.logous case of the Nebulae, the increase of telescopic power has enabled us to resolve not a few of them into cl.u.s.ters of stars, while it has served to bring others yet unresolved within the range of our vision. But they were sufficient, at least, to show that, as far as our clear knowledge extends, the one uniform law, "_Omne vivum ex ovo_," universally prevails, and that the whole a.n.a.logy of Nature, in so far as its const.i.tution has been ascertained, is adverse to the doctrine of spontaneous generation. Ehrenberg detected the minute germs of vegetable mould, and the ova of some of the smallest animalcules; and when it is considered that these germs and ova are so tenacious of vitality that certain prolific seeds have come down to us from the age of the Pharaohs in the wrappings of the Egyptian mummies,--that they are widely diffused in the air and the waters, insomuch that no sooner does a coral reef appear above the level of the sea than it is forthwith covered with herbage by means of seeds wafted by the winds or deposited by the waves,--and that it is almost impossible to exclude them by any artificial expedient, since they are capable of resisting the action of boiling water and even of alcohol itself,--it cannot, we think, be denied that the few cases which still remain obscure or unexplained may be, at least, _probably_ accounted for in accordance with the same natural law which is found to be invariably established in every department to which our clear knowledge extends.

In regard, again, to the supposed "trans.m.u.tation of species," we are equally warranted in affirming that it is dest.i.tute of all experimental evidence, and unsupported even by any natural a.n.a.logy. As the doctrine of spontaneous generation stands opposed to the maxim that _organic life can be produced only by organic life_, so the doctrine of a trans.m.u.tation of species stands opposed to the equally certain maxim that _like produces like, both in the vegetable and animal kingdoms_.

Cuvier has demonstrated, with reference to the birds and reptiles preserved in Egypt, an entire fixity and uniformity of species, in every, even the least, particular, for at least three thousand years.[48] In the actual course of Nature we see no tendency to change; nay, a barrier seems to have been erected in the const.i.tution of Nature itself to prevent the possible confusion of races by promiscuous intercourse, through that provision which renders the mule incapable of reproduction. No plant has ever been found in a state of transition from a lower to a higher form; no instance has ever been produced of one of the algae being trans.m.u.ted into the lowest form of terrestrial vegetation; nor of a small gelatinous body developing itself into a fish, a bird, or a beast; nor of an ourang-outang rising into a man.[49]

It is true, indeed, that "there is a capacity in all species to accommodate themselves, to a certain extent, to a change of external circ.u.mstances, this extent varying greatly according to the species.

There may thus arise changes of appearance or structure, and some of these changes are transmissible to the offspring; but the mutations thus superinduced are _governed by constant laws and confined within certain limits_. Indefinite divergence from the original type is not possible, and the extreme limit of possible variation may usually be reached in a short period of time; in short, species have a real existence in Nature, and a transformation from one to another does not exist."[50]

The whole science of Natural History is based on the existence of distinct species, capable of being discriminated from each other by certain characteristic marks; and the whole art of the agriculturist and the stockbreeder proceeds on the a.s.sumption of a law, invariable in its operation, whereby "like produces like in the vegetable and animal worlds." The instances to which the author of "The Vestiges" refers in support of his theory are utterly frivolous when opposed to the copious inductions to which they are opposed; and they may all be explained consistently with the _law of variation within definite limits_, as stated by Dr. Whewell, or by our ignorance of all the conditions involved in each particular case. Nor is his argument founded on the limited range of our observation, even with its singular ill.u.s.tration derived from Mr. Babbage's calculating engine, fitted to diminish, in the slightest degree, our confidence in the general results of these inductions; for, not to mention that it amounts to nothing more than an appeal from what we do know to what we do not know, from knowledge to ignorance, from the certainties of science to the mere possibilities of conjecture, it has been well shown by Mr. Miller, that our range of observation is not so limited as the author of "The Vestiges" would have us to believe, since "_extent of s.p.a.ce_ is, in a matter of this kind, equivalent to _duration of time_. For, although no man has lived five hundred years, so as to observe the gradual development of the oak from the acorn in its various stages of progress, yet every man who can survey five hundred yards of an English forest, can see the oak in every stage of its growth, and need have no doubt as to the law of its progressive development. And so, had there really been such a trans.m.u.tation of species as is contended for, we might expect to find, somewhere on the vastly extended sea coasts of our islands and continents, some specimens of plants or animals in a state of transition from the lower to the higher forms."

We are told, indeed, in answer to this argument, that Mr. Babbage's engine produces numbers according to a certain law up to a particular point, and then, most unexpectedly, perhaps even unaccountably, the law of the series is changed, and the next term exhibits a striking departure from the order previously followed; and so, it is argued, it may be in nature. Each organism may propagate after its kind for immense periods, so as to give the impression of this being an invariable law; but at a certain stage the order may change, and the next term in the series may differ from all that went before it. The argument--if it can be called an argument--amounts to this: Mr. Babbage's machine produces a _series of numbers, and of numbers only_, but according to different laws of succession; _ergo_, Nature may produce in the same way, and with similar variations, _different races of plants and animals_. The argument would have been perfect if the engine had produced _something else than numbers_; if, as Professor Dod supposes, "while watching Mr.

Babbage's machine, presenting to us successive numbers by the revolution of its plates, we should suddenly see one of those plates resolving itself into types, and these types arranging themselves in the order of a page of 'Paradise Lost,' or even of 'The Vestiges of Creation;'--in such a case, there might have been something in the argument; but even then, the withering question remains, Is there any man in his senses who would not immediately conclude that _some new cause was now at work_?"

In short, in so far as the _facts of the case_ are concerned, there is not only no known instance either of "spontaneous generation" or of "trans.m.u.tation of species," but there is not even any natural a.n.a.logy that can give the theory the slightest aspect of verisimilitude. The author of "The Vestiges" thinks that a presumption in its favor may be derived from "the a.n.a.logy of the inorganic world,"--in other words, from the supposed conversion of nebulae into planets and astral systems by the operation of natural causes; but this a.n.a.logy has been conclusively set aside by disproving the hypothesis on which it depends. He further thinks that a favorable presumption may be derived from "the a.n.a.logy of the organic world,"--in other words, from the process of propagation by which the races of plants and animals are perpetuated; but the presumption thence derived, so far from being favorable, is directly opposed to his theory, since all the facts which come under our cognizance in every department of Nature serve only to establish the two great maxims of Natural History,--that _organic life can spring only from organic life_, and that _like produces like, both in the vegetable and animal world_.

If we have succeeded in disposing of _the facts of the case_, we shall have little difficulty in exposing _the fallacy of the principles_ which are involved in the author's speculations on this subject. It is of fundamental importance, in this inquiry, to form a clear and correct conception of the precise point at issue, and of the two alternatives between which we are called to make our choice. It has been well said that "the great antagonist points in the array of the opposite lines are simply the LAW of Development _versus_ the MIRACLE of Creation."[51] And the author of "The Vestiges" virtually acknowledges this to be the real state of the question, when he says that "if we can see no _natural_ origin for species, a _miraculous_ one must be admitted."[52] Now, the grand alternative being Creation by Miracle or Creation by Law, that is, Creation by a Natural or by a Supernatural cause, we affirm that it is utterly presumptuous and unphilosophical to represent the one as less worthy of G.o.d, or more derogatory to His infinite perfections, than the other. Yet the author does not hesitate to say that the _natural_ ought to be preferred to the _miraculous_ method of accounting for the origin both of planets and of their inhabitants, for this among other reasons, that the latter would be derogatory to the wisdom and power of the Most High. His words are remarkable: "The Eternal Sovereign arranges a solar or an astral system by dispositions imparted primordially to matter; He causes, by the same majestic means, vast oceans to form and continents to rise, and all the grand meteoric agencies to proceed in ceaseless alternation, so as to fit the earth for a residence of organic beings.

But when, in the course of these operations, fuci and corals are to be for the first time placed in those oceans, a particular interference of the Divine power is required; and this special attention is needed whenever a new family of organisms is to be introduced,--a new fiat for fishes, another for reptiles, a third for birds; nay, taking up the present views of Geologists as to species, such an event as the commencement of a certain cephalopod, one with a few new nodulosites and corrugations upon its sh.e.l.l, would, on this theory, require the particular care of that same Almighty who willed at once the whole means by which infinity was replenished with its worlds?" ... "Is it conceivable, as a fitting mode of exercise for Creative Intelligence, that it should be constantly paying a special attention to the creation of species, as they may be required in each situation throughout those worlds at particular times? Is such an idea accordant with our general conception of the dignity, not to speak of the power, of the Great Author?" ... "It would be distressing to be compelled to picture the power of G.o.d as put forth _in any other manner_ than in those slow, mysterious, universal laws which have so plainly an eternity to work in."[53]

Such is the author's presumptuous decision on a matter which is far "too high for him." We offer the following remarks upon it:

_First_ of all, let it be observed that, unless on the principle of absolute Atheism, which he professes to repudiate, he cannot but acknowledge that _once_, at least, the power of G.o.d must have been put forth _in another manner_ than "in those slow, mysterious, universal laws" of which he speaks; and that, even if he could succeed in disproving "repeated interferences of creative power," he could in nowise dispense with a primitive act of direct, immediate, supernatural creation, since he does not profess to believe in the eternal existence of matter and its laws. We find, indeed, that even in the subsequent acts of a continuous, but mediate creation, he is compelled to acknowledge a supernatural power as acting, in each individual case, according to established natural laws; for he says expressly, "There cannot be _an inherent intelligence in these laws_; the intelligence appears _external to the laws_, something of which the laws are but as the expression of the will and power. If this be admitted, the laws cannot be regarded as primary or independent causes of the phenomena of the physical world. We come, in short, to a being beyond Nature,--its Author, its G.o.d." ... "When we speak of Natural Law, we only speak of _the mode in which the Divine power is exercised_; it is but another phrase for _the action of the ever-present and sustaining G.o.d_."[54] It is admitted, then, _first_, that there must have been a primary act of creation, in the highest and strictest sense, by a direct and immediate interposition of Divine power, at the commencement of created existence; and, _secondly_, that, even in the continuous work of creation, which is supposed to have been subsequently carried on after the method of development by established natural laws, Divine agency is still equally real, although it is differently manifested, and is indispensably necessary to account for the resulting products. Now, can it be reasonably a.s.serted that the direct and immediate creation of such a being as Man would be more derogatory to the wisdom and power of G.o.d than the primordial production of "a universal Fire-Mist," or even of "