,transcriber's ,notes    ,obvious       
typographical errors have been silently 
corrected4 ,the  paper's unusually      
extensive use of commas remains         
unchanged4    ,italics are represented  
thus italic4                            
,,the ,,creator1 ,,and ,,what ,,we ,,may
 ,,know ,,of                            
,,the ,,method ,,of ,,creation4         
,,the ,,creator1                        
,,and ,,what ,,we ,,may ,,know ,,of     
,,the                                   
,,method ,,of ,,creation4               
,,the ,,fernley ,,lecture ,,of #ahhg4   
,,by                      ,w4 ,h4       
,,dallinger1 ,,ll4,d41 ,f4,r4,s4        
#8,for ,i have learned    ,to look on   
,nature1 not as in the hour    ,of      
thoughtless youth4444 ,and ,i have felt 
,a presence that disturbs me with the   
joy    ,of elevated thoughts2 a sense   
sublime    ,of something far more deeply
 interfused1    ,whose dwelling is the  
light of setting suns1    ,and the round
 ocean and the living air1    ,and the  

blue sky1 and in the mind of man2    ,a 
motion and a spirit1 that impels    ,all
 thinking things1 all objects of all    
thought1    ,and rolls through all      
things4'                                
,,wordsworth4                           
,seventh ,thousand4                     
,,london3              ,t4 ,,woolmer1   
#b1 ,,castle ,,street1 ,,city ,,road1   
,e4,c41                       ,,and #ff1
 ,,paternoster ,,row1 ,e4,c4            
#ahhg4                                  
,,to                          ,,james   
,s4 ,,budgett1 ,,esq41                  
,,in ,,remembrance ,,of                 
,a ,,friendship                         
,,which ,,has ,,influenced              
,,beneficently                          
,,much ,,of ,,his ,,life ,,and ,,work2  
,,this ,,little ,,volume                
,,is ,,affectionately ,,inscribed ,,by  
,,the ,,author4                         
,,preface4      ,the following discourse
 was prepared as a lecture4 ,with the   
exception  of the insertion of passages 

which it was found necessary to omit in 
delivery1 on account of too great       
length1 it is printed as it was  spoken4
 ,it addressed1 and in its present form 
addresses1 thoughtful and  earnest      
minds1 not concerned specially with     
questions of philosophy1  metaphysics1  
and science1 but alive to the advanced  
knowledge and  thought of our times1 and
 anxious to know1 so far as in such a   
form  it could be expressed1 how the    
great foundation of religious belief1   
the existence of ,deity1 is affected by 
the splendid advance of our  knowledge  
of nature4 ,to have written more than   
the following pages  contain1 in        
answering this desire1 would have       
necessitated what ,i  have earnestly    
endeavoured to avoid1 a change from a   
discourse into a  treatise4 ,it is hoped
 that1 as it is presented1 it may to    
some extent  be found useful to those   
who sought it--not so much students1 as 
men  interested in the deeper thought of
 our age1 but whose time is occupied    

with the labours and engagements of a   
busy life4                              
,w4 ,h4 ,,dallinger4      ,,wesley      
,,college1 ,,sheffield1      ,september 
#a1 #ahhg4               ,,the          
,,creator1 ,,and ,,what ,,we ,,may      
,,know ,,of ,,the ,,method ,,of         
,,creation4      ,in spite of the lucid 
and far-reaching reasoning of ,hume1    
which aimed  at effacing causality from 
our conceptions of phenomena1 and making
  invariable sequence supplant it2 in   
spite of ,auguste ,comte's stern  effort
 to #8get rid of the vain pretension to 
investigate the causes  of phenomena1'  
and the affirmation that #8forces are   
only movements1  produced or tending to 
produce2' nay1 in spite of all the      
logical  effort of all the following    
years1 there remains unaltered1 that    
inalienable property of the human mind1 
consciousness of power2  the ability to 
realize #8,i can' simultaneously with   
#8,i am4' ,in this  originates our      
universal explanation of external       

phenomena4 ,because  we can act and     
produce phenomena1 we infer that all    
phenomena were  inevitably produced by  
some transcendent but equivalent act of 
conscious power4 ,if we think of a plane
 surface or a sphere1 we can  only think
 of them as occupants of space3 so1 if  
we think of the light  beams of ,sirius1
 or the motion of ,mars1 we realize the 
normal necessity  of thinking of them   
ultimately as caused4 ,this is an       
inevitable  sequence of our             
consciousness1 reason1 and experience4  
,a phenomenon  appearing in time evokes 
the mental demand for something which is
 not  that phenomenon1 but without which
 it would not have existed4    ,in this 
lies the insatiable desire of mind to   
peer into the origin of1  and reason    
for1 the existence of this universe4    
,deepening knowledge  brings broader    
light and expanding mystery1 but this   
only quickens the  intellectual purpose 
of the race to seek to solve the        
problem1 why  we are circled with the   

splendid phenomena of heaven and earth1 
and  possessed of the mystery of        
ourselves8    ,but to meet this mental  
demand is no part of the business of    
science4  ,the study of phenomena1 their
 succession and their classification1 is
  the essential work of science4 ,it has
 no function1 and is possessed of  no   
instrument with which to look behind or 
below the sequence1 in quest  of some   
higher relation4 ,the eye and the mind  
of the experimentalist  know only of    
antecedent and consequent4 ,these fill  
the whole circle  of his research2 let  
him find these1 and he has found all4   
,but  since a cause is no more a        
phenomenon1 than a thought is a material
  manifestation1 that which fills the   
whole circumference claimed by  science 
does not fill all the area legitimately 
held by reason4 ,a  prevision of the    
order1 and the methods of the changes of
 the universe1  is the ideal of science4
 ,but mind in its entirety refuses to be
 locked  within such limits4 ,it looks  

deeper than sequences1 and farther back 
than phenomena2 it demands1 by the very 
laws of its existence1 their  cause4 ,a 
continuity of transformed causes        
undoubtedly explains a wide1  and       
ever-widening area of sequences4 ,but   
that cannot annul the demand  of reason 
for causation4 ,it simply drives it     
farther back1 and higher  up1 and       
indicates that the modes of action and  
relation originated by  the primal cause
 are only the more sublimely rhythmic4  
,count this a  lingering survival of    
#8mere metaphysics' who will1 it is     
withal so  stalwart1 so perennial in our
 consciousness1 amidst all vicissitudes 
of  knowledge and reasoning1 that       
whatever science may do1 philosophy must
  give it audience4    ,the researches  
of science1 then1 are physical4 ,the    
observable1 finite  contents of space   
and time are the subjects of its        
analysis4 ,existence1  not the cause of 
existence1 succession1 not the reason of
 succession1  method1 not the origin of 

method1 are the subjects of physical    
research4 ,a primordial cause cannot be 
the subject of experiment nor  the      
object of demonstration4 ,it must for   
ever transcend the most  delicate       
physical reaction1 the profoundest      
analysis1 and the last link  in the     
keenest logic4 ,absolute knowledge      
concerning it can only be the           
prerogative of itself4    ,but human    
reason is not only1 and wholly1         
concerned with the brilliant  records of
 physical enquiry3 it is conscious of   
powers within itself  that transcend and
 elude all the processes of physics1 and
 the analyses  of mathematics4 ,the     
activities of the mind are not          
exhausted1 the  demands of the mind are 
not met1 the persistent questions of    
reason  are not answered1 by all the    
processes1 all the products1 and all the
  possibilities of physical research    
combined4    ,science refuses absolutely
 to recognise mind as the primal cause  
of  the sequences of matter4 ,this is   

just2--within the strict region of its  
research2 for phenomena1 their sequences
 and classification1 are its  sole      
domain4 ,but observe1 science1          
universally1 puts force where the       
reason asks for cause4 ,the forces      
affecting matter are tacitly assumed  to
 be competent to account for every      
activity1 every sequence1 every         
phenomenon1 and all the harmonies of    
universal being4 ,a nexus for the       
infinite diversities and harmonies1 a   
basis for all the equilibrium of        
nature1 is found by modern science in   
force4 ,but force is as absolutely      
inscrutable as mind4 ,force can never be
 known in itself2 it is known by  its   
manifestations4 ,it is not a phenomenon2
 it produces phenomena4 ,we  cannot know
 it2 but we know nothing without it4    
,then the ultimate analysis of physical 
science is the relations of  force and  
matter4 ,but force is a subject of      
knowledge to science  only in its       
manifestations2 that is1 motion4 ,in    

irreducible terms1  therefore1 the final
 analysis of science is matter as       
affected by  motion4 ,these--matter and 
motion--are held by many advanced       
physicists  to be the primary elements  
of all phenomena2 the most minute1      
subtile1  and occult reaction1 and the  
most majestic cosmic manifestation are  
held to be explained by these4 ,thus the
 whole cosmos1 with its infinite        
complexities and harmonies1 arose in    
space1 and is in space1 because of  the 
affections of matter by motion4 ,to     
search out the motions on which  all    
changes are based1 to reduce all the    
activities of the universe1  from the   
awful movement of a constellation1 to   
the rhythmic swing of  an atom2 from the
 origin of mind1 and the writing of     
,faust1 to the  building of a snow      
crystal1 or the production of a flower1 
to sheer  mechanics--matter affected by 
motion--is held to be the chief mission 
of  science4    ,but examine for a      
moment the nature of the problem4 ,the  

matter with  which analysis is thus     
finally concerned cannot be matter as we
 know  it4 ,it is the existing          
properties or qualities of matter that  
affect us4 ,matter is hard1 it is       
yellow1 it is sweet4 ,now the very      
qualities that make matter as we know it
 are demonstrated by modern  science to 
be but #8modes of motion2' matter is hot
 because the ultimate  atoms of it      
vibrate in a special manner4 ,the       
yellowness of an object is  not in it1  
but in our percipient faculty4 ,that    
which is yellow emits  certain light    
vibrations only2 these affect the retina
 in a special  manner1 and this         
affection we call the perception of     
yellowness4 ,it is  thus with all the   
qualities of matter4    ,then what can  
that #8matter' be with which the        
physicist must ultimately  and in the   
beginning deal8 ,when matter is divested
 of all its  qualities1 divested in     
thought of all the #8modes of motion' by
 which  it manifests itself to us1 what 

is it8 ,is it mass1 wholly incapable  of
 affecting our senses8 ,matter sine     
perceptione8 ,that cannot be a  thing1  
it is an abstraction1 and he must be    
something more than a bold  man1 who    
would logically infer an actual factor1 
corresponding to the  abstract          
conception4    ,manifestly1 then1       
physical science and its methods cannot 
illuminate  and explain all the dilating
 area of space1 and flow of time1 with  
which our consciousness and reason are  
concerned4 ,shapes and motion1  form and
 number1 are not data that can carry us 
to the origin of the  universe4 ,you    
must import an unacknowledged factor4   
,force stands  ready3 if you endow it1  
in imagination equipped in the uniform  
of  science1 with the very qualities of 
mind1 no doubt you may cross  the       
boundary of experimental science1 and   
see in matter affected by  motion the   
possibility of all that is4 ,but1 says  
,professor ,huxley1  #8,kraft und       
,stoff--force and matter--are paraded as

 the ,alpha and  ,omega of existence4   
,this1 ,i apprehend1 is the fundamental 
article of  the faith materialistic1 and
 whosoever does not hold it is condemned
  by the more zealous of the persuasion 
7as ,i have some reason to know7  to the
 ,inferno appointed for fools and       
hypocrites4 ,but all this1' he          
continues1 #8,i heartily disbelieve2 and
 444 ,i will briefly give my  reasons   
for persisting in my infidelity4 ,in the
 first place1 444 it  seems to me pretty
 plain that there is a third thing in   
the universe1  to wit1 consciousness1   
which1 in the hardness of my heart or   
head1 ,i  cannot see to be matter1 or   
force1 or any conceivable modification  
of either1 however intimately the       
manifestations of the phenomena of      
consciousness may be connected with the 
phenomena known as matter  and force4   
,in the second place1 the arguments used
 by ,descartes and  ,berkeley to show   
that our certain knowledge does not     
extend beyond our  states of            

consciousness1 appear to me to be as    
irrefragable now as  they did when ,i   
first became acquainted with them1 some 
half-century  ago4 ,all the             
materialistic writers ,i know of1 who   
have tried to bite  that file1 have     
simply broken their teeth4 ,but if this 
is true1 our  one certainty is the      
existence of the mental world2 and that 
of  ,kraft und ,stoff falls into the    
rank of1 at best1 a highly probable     
hypothesis4'#a     ,footnote #a3        
,fortnightly ,review1 ,no4 ccxl41 new   
series1 ,december   #ahhf1 p4 #gid4     
,look1 then1 at the striking            
incongruity4 ,with no explanation of    
matter  without qualities2 with no      
indication of how motion could arise and
  become rhythmic and infinitely        
harmonious2 with the distinct knowledge 
that1 when the physicist wants to       
demonstrate matter1 he is compelled  to 
do it in terms of motion2 and1 when he  
would prove the presence of  motion1 he 
can only do it in terms of matter2 with 

all these fetters  to our mental        
movement1 and clouds before our eyes1 it
 is argued that1  by carrying the       
discoverable and apparently self-acting 
affections  of matter by motion far     
enough back1 we can explain the origin  
and  structure of the universe4    ,i   
would repeat1 that in such a mental     
effort1 it is vain to seek  logical aid 
from the employment of the word         
#8force4' ,we have seen that  the only  
scientific idea of force we can ever    
have1 is motion4 ,motion  is the result 
of ever-varying relations1 borne to each
 other by matter1  space1 and time4 ,at 
a given instant a body is here2 in a    
measurable  interval after1 it is not   
here1 but yonder4 #8,motion' carries    
with it no  occult constructive power4  
,it is change of place1 and no more4    
,is it not inevitable1 then1 that the   
mind should refuse its sanction  to the 
claim1 that #8the problem of the        
universe' is solved by these  feeble    
factors8 #8,if ,i were forced1' writes  

,professor ,huxley1 #8to choose  between
 ,materialism and ,idealism1 ,i should  
elect for the latter2'#b  and truly1 if 
our choice must be between them1 this is
 the normal  alternative4     ,footnote 
#b3 ,fortnightly ,review1 ,december     
#ahhf1 p4 #gif4    ,the loftiest object 
of human thought is to discover how far 
the  material universe is en expression 
of supreme unity1 of rhythmic  activity1
 and of rational order4 ,but for this1  
the mind must take a  range that        
transcends1 without limit1 all physical 
sequences1 laws1  phenomena4 ,taking the
 broad basis of our consciousness and   
reasoning  faculties1 we must relate    
sequences1 interpret phenomena1 and1    
however remotely and imperfectly1       
endeavour to account for #8laws4' ,but  
in doing this we must remember that we  
have pushed our way beyond  the last    
outpost of physical research4 ,we have  
passed beyond the  region where #8quod  
erat demonstrandum' is used4 ,we have   
threaded our  mental path into solitudes

 where no electrometer will be          
responsive1 no  spectroscope analytical1
 no lens revealing4 ,we have come to the
 edge  of all that we know and can      
demonstrate2 and then1 impelled by the  
moral and rational light within us1 we  
judge and balance all that we  know1 and
 all that we are1 and we reach1 not a   
demonstration1 for that  cannot be1 but 
a conviction1 a moral and intellectual  
certainty1 of  the being of a primordial
 cause1 which is second1 in its firmness
 and  security1 to nothing within the   
area of mind4    ,since the time of     
,newton and ,leibnitz the laws of       
ordinary dynamics  have been settled2   
but between dynamics1 and the so-called 
#8imponderable forces1' by which it was 
assumed that an explanation was         
furnished of heat1 chemical action1     
electricity1 magnetism and the  rest1   
there was a great gulf4 ,that has been  
bridged over by a common  measure of    
value1 giving rise to a general dynamic 
law of all the  forces of the universe4 

,this is known as the #8,conservation of
 ,energy4'  ,it demonstrates1 with more 
or less completeness1 that all physical 
phenomena are the different appearances 
resulting from different  groupings of  
matter by force4 ,both matter and force 
are eternally  changeless in quantity4  
,they can be neither diminished nor     
increased1  neither created nor         
destroyed4 ,the #8modes of motion' that 
produce the  varied phenomena are       
interchangeable4 ,light may become heat1
 heat  may become electricity2 but there
 is no loss4 ,when motion seems to      
disappear1 it is only transferred into  
another mode4 ,the phenomena  of light1 
heat1 electricity1 result from changes  
wrought in matter  by motion4 ,every ray
 of sunshine1 for instance1 is an       
interwoven  group of powerful energies4 
,whence do they come8 ,from changes in  
the  matter of the sun4 ,for every      
measure of sunshine received by the     
earth an equivalent measure of solar    
matter has been changed4 ,through  the  

sunbeam the varied forms of energy      
produced in the sun have been  received1
 and stored up on this earth4 ,for      
incalculable centuries  the world has   
been clothed with abundant vegetation4  
,this will only  grow in sunlight4 ,the 
energies in the sunbeam act on living   
matter1  as on a spore or a seed1       
causing it to grow4 ,that is to say1    
under  the influence of vital action1   
the forces of the sunbeam are changed   
into wood4 ,a section from a pine mast1 
or an oak trunk1 stands for  a          
measurable quantity of sunshine4 ,but   
coal is wood2 forests buried  and       
carbonized4 ,coal then has1 as it were1 
fixed the energies of the  sunbeams that
 poured upon the earth millions of years
 ago4 ,put coal  where it will be in    
contact with oxygen and heat1 and what  
follows8  ,you get heat1 light1 chemical
 action2 that is to say1 the locked-up  
energies of the sunbeams of a           
measureless past are set free4    ,here 
then1 all the activity of the universe1 

every phenomenon1 and  every vibration  
of every atom1 from the centre to the   
margin of the  immeasurable whole1 is   
directly related to a unity of primal   
power4  ,nothing has happened to-day in 
the remotest or nearest part of         
creation1 but was linked in an unbroken 
chain to the first throb that  thrilled 
the incipient universe in the mystery of
 #8the beginning4'  ,nothing is isolated
 through all duration and all space4    
,because1  everywhere and always1 the   
resulting phenomena are self-acting and 
rhythmic to our mode of research1 shall 
we say that they have no cause1  or that
 they have determined their own         
condition8 because we find that  the    
self-adjustments and sublimity of       
,nature1 transcend infinitely all  the  
conceptions of earlier generations1 will
 it be logical to argue1  that therefore
 ,nature may be the more readily        
explained as causeless  and devoid of   
mind8 that1 being self-adjusting and    
self-acting1 it  needed no cause8 or    

shall we not the rather realize that    
this unbroken  line of physical         
continuity and interaction through all  
duration to  #8the beginning' brings us 
there1 face to face1 with the           
inscrutable  ,power1 by which that      
unchanging unity and continuity of      
purposeful  action was caused8    ,every
 phenomenon is motion2 motion can only  
begin in force4 ,within the  range of   
human experience and thought1 as it has 
been long without  answer contended1    
there is no force known but will3 could 
any other  cause than the volition of a 
mind1 have primarily directed force to  
affect matter so as to produce1 for     
ever1 the infinite harmonies and        
self-adjusting interactions of this vast
 ,universe8    ,the very intellect1     
which finds so noble a vocation in the  
researches  of science1 and which is so 
brilliantly employed in penetrating     
into1  and opening up1 the              
intelligibility of the physical         
universe2 and  by that means            

demonstrating the congruousness of the  
cosmos2 is the  same intellect that is  
conscious of itself1 and of its power2  
which knows itself as possessed of      
causative capacity2 and which  has      
absolutely no other source of knowledge 
concerning power1 save  that which      
arises in itself4 ,the very rationality 
of the ,creation1  in our deepest       
analysis and broadest survey of it1     
leads the mind1  by the conditions      
inseverable from its reasoning          
faculties1 to see  in its perfect       
relations the inevitable congruity of an
 intelligent  cause4 ,and all this1 be  
it observed1 results after science has  
disclosed the splendid treasures of its 
knowledge1 the beauty and  indisputable 
accuracy of its methods1 and the new    
senses with which  it has endowed itself
 by its instruments4 ,yes2 the mind goes
 out to  this conclusion1 not defiant of
 science1 but gratefully paying toll to 
it for an infinitely enlightening and   
ennobling passage through the  marvels  

of phenomena1 and the splendour of      
,nature's methods1 right  to the very   
margin1 beyond which science herself    
declares she cannot  go2 and although   
the physicist may declare he does not   
need it1 and  the mathematician that he 
can dispense with it1 although all their
  immediate problems can be worked      
without it1 yet the mind goes forth  on 
the wings of its rational powers1 its   
moral consciousness1 its  judgment2 and 
leaving the margin of matter1 it seeks  
audience1 as it  were1 with the very    
mystery that enshrouds the universe2 and
 it rises  to the conviction that its   
quest has not been vain2 it has         
realized1  dimly1 imperfectly1 and1 as  
it were1 faint with awe1 the necessity  
of  the presence and action of ,eternal 
,mind4    ,no search into the relations 
of matter and motion can ever affect our
  consciousness of causality4 ,we cannot
 be conscious of our own being  without 
being simultaneously conscious that     
whatever begins to be1 must  have a     

cause1 a reason1 for its being4 ,the    
very validity of our mental  acts is    
imperilled1 if the congruity of the     
principle of causality  be doubted4     
,permit an illustration3 a minute and   
beautiful crystal  of unknown nature is 
before us4 ,by a mental necessity we    
know--we  cannot free ourselves from the
 conviction--that this crystal occupied 
a  measurable time to become a crystal1 
and that being such1 it occupies  a     
measurable portion of space4 ,may we    
rely on this fundamental act of  mind8  
,is it truth8 ,if not1 there is not a   
mental act that ever was1  or ever can  
be1 veritable4 ,but if it be true1 then1
 since for man to  produce a physical   
effect involves 7#a7 the consciousness  
of power to  do it1 and 7#b7 the        
volitional exercise of that power2 and  
since the  human mind is absolutely     
without a trace of knowledge of any     
other  way in which power can be        
exercised1 in earth or heaven2 is not   
the  insistence of reason that there    

must be a cause for cosmic phenomena1 a 
mental act of the same order as that    
which insists on time and space  as     
inseverable factors in the origin and   
existence of a crystal8    ,causality in
 its mere mechanical relations may be   
considered for  convenience1 and        
translated as1 #8mechanical law3'       
contemplated in its  relation to a      
living organism1 we may render it by    
such an expression  as a #8law of life'4
 ,but carry causality to its spring1    
trace it back to  consciousness and     
thought1 and it admits of no disguise2  
it is power1  it is volition2 there is  
no halting in its phrase2 it is1 #8,i   
can1' #8,i  will4'    ,herbert ,spencer 
himself affirms1 #8,the force by which  
we ourselves  produce changes1 and which
 serves to symbolize the causes of      
changes in  general1 is the final       
disclosure of analysis4'#c #8,i can1'   
#8,i am able1'  is a knowledge that     
emerges within us simultaneously with   
#8,i am4' ,it  involves a consciousness 

of power1 which is the essence of       
causality4  ,we possess it1 in precisely
 the same way as we possess ourselves1  
or  our thoughts4 ,our knowledge of     
power is not even derived from effort   
or resistance4 ,we know as clearly what 
we mean by #8,i am able1' as we  do when
 we affirm #8,i am here4' ,being able1  
and knowing we are able1  are absolutely
 different4 ,a telephone is mechanically
 able to transmit  vocal sounds and     
language4 ,but how different to man1 who
 is not only  able1 but knows that he is
 able4 ,this knowledge of our power to  
act is  the immutable foundation of our 
belief in causation4     ,footnote #c3  
,first ,principles1 #ej1 pp4 #afi1 #agj4
    ,we may make two separate           
affirmations3 as1 for example1 that     
#8the  thermometer is #f ,f4 below      
zero1' and that #8water has become      
solid2'  or1 again1 we may state1 #8my  
fingers rest upon the key-board of an   
organ1' and #8now they move1 and a      
symphony of ,beethoven's is floating  in

 the air4' ,these are #8sequences2' but 
is that enough8 ,no4 ,instantly  the    
mental act that interprets them is      
supplied4 ,in both cases1 our           
consciousness and reason are compelled  
to demand the exercise of power1  by    
means of which one event succeeds the   
other4 ,we are absolutely  and          
irresistibly certain1 in the latter     
case1 that it must be so4 ,a  direct act
 of volition changed the fingers from   
rest into rhythmic  motion1 causing the 
organ to pour out music2 and1 by an     
intellectual  necessity1 we see that a  
diminished temperature1 and frozen      
water1 are  not sequences merely2 they  
must be related3 and this conviction is 
not changed1 though1 by means of        
research1 we find their sequential      
relation to be the result of the        
continuity of prior effects2 we still   
retain the unaltered judgment1 that1 if 
we go back far enough1 we must  be in   
the presence of a cause4 ,the mind      
cannot dispense with the link  of power 

uniting sequences4    ,then1 if by long 
trains of sequential effects and        
secondary causes we  are led up1 not by 
demonstration1 but by irresistible moral
 conviction1  to a ,primordial ,power1 a
 source of all1 what is such creative   
cause8  ,is it inevitably ,god8 ,is the 
universe1 as we know it1 infinite8 ,who 
dare say8 ,though we know that the vast 
looming firmament1 in which  the #8milky
 way' stretches its depths and winds its
 awful amplitudes1  is beyond all finite
 power to follow2 yet1 it may be but a  
complex  particle in a universe of      
universes1 stretching on1 and for ever  
on1  over the bourneless immensity of   
the unknown4    ,if that be so1 we can  
make no useful inference from our finite
  universe4 ,we could infer only a      
finite creator from a finite cosmos4    
,to be finite is to be infinitely less  
than infinite2 and such a  being could  
not be the ineffable majesty of mind and
 might1 which we  apprehend1 but cannot 
comprehend1 as the ,creator4    ,if such

 a limited power could be conceived1    
because it is finite1 it  of necessity  
began to be2 and therefore its very     
existence was of  necessity caused4 ,we 
seek its cause1 as we do that of all    
other  secondary causes2 until at last  
we reach the only position in which     
there is mental rest1 an infinite cause 
of all causes1 the primordial  and      
ultimate reality of all being4          
,concerning even it1 the question has   
arisen1 ,must not it also have been     
caused8 ,is not this question a paradox8
 ,it is of finite being only that  we   
can affirm the necessity for causation4 
,what is finite begins to be2  what     
begins to be1 must have been caused to  
be4 ,but if our moral and  reasoning    
faculties bring us at last1 face to     
face1 with an inscrutable  and infinite 
primal cause1 is there a mental process 
exercised by  us that demands that such 
a being must have had a cause8          
,experiment  cannot suggest it1 for this
 is neither finite1 nor a phenomenon2   

and  can neither be observed nor        
analyzed2 research in it is infinitely  
impossible2 and of experience there can 
be none4 ,science is without  function  
in presence of a primal cause4 ,it is   
powerless1 by virtue of  its knowledge  
or its methods1 to affirm or to deny an 
infinite and  eternal self-existence4   
,and yet such is not only possible to   
thought1  but has congruity with all the
 faculties of reason4 ,the principle of 
causality involves merely that every    
finite existence must have had a  cause 
for its being2 that what is born and    
dies1 what arises and ceases  to be1    
what began in time and flows on in      
continuous mutation1 had an  originator4
 ,but our consciousness of causality    
does not and cannot  include or apply to
 an infinite and unsearchable cause of  
all4 ,we may  not with our finite       
plummet seek to measure the depths of   
the ,infinite1  nor with our limited    
grasp hope to enfold the ,all4 ,to say  
nothing of  its cause1 what do we know  

of even the universe itself8 ,we write  
and  talk freely of millions of miles1  
and in a moment reverse the process  and
 write or speak of millionths of a grain
 or of an inch2 we think of  tens of    
thousandths of a second1 of millions of 
years1 and duration  that is without    
beginning and without end4 ,imagination 
cannot picture  these things1 though    
thought can possess them4 ,they involve 
the two  great mysteries ever present to
 mind1 space and time4    ,space        
includes within itself all that can be  
the subject of our  knowledge1 yet it is
 not a phenomenon1 not an entity1 not an
 object of  sensation4 ,it is a pure    
abstraction4 ,no space is not thinkable4
 ,by no  effort of mind can we think of 
space as non-existent at any period in  
infinite duration4 ,so far as we can    
see1 without objects with their         
dimensional relations1 space could not  
be a concept4 ,the contents of  space1  
out of which the mind abstracts space1  
are the source from  whence our concept1

 space1 emerges4 ,an infinite void is   
mentally  nothing2 an intellect like    
man's1 that had never realized extension
 in  the dimensions of material bodies1 
could not present it in thought1 any    
more than it can conceive correctly the 
qualities of a fourth dimension4    ,in 
like manner time is not a thing1 an     
entity1 to be accounted for as a        
creation1 a thing caused2 it is a       
consequence of existences2 duration     
measured by sequences4 ,if there were no
 succession of events1 there  would be  
no time4 ,space and time are mental     
abstractions1 respectively1  of the     
relations of dimensions and duration4   
,but with what mystery and majesty1 with
 what proportions and powers1  with what
 mass and movement is space full6 and of
 what sequences and  phenomena has time 
been the unconscious recorder6 ,it is   
into these  that the mind of man        
intently peers2 it is across the        
bourneless area  of uncharted space that
 he would carry his mental vision2 it is

 into  all the vicissitudes that have   
arisen1 since the succession of cosmic  
phenomena marked off a section of       
duration1 that the mind of man is  ever 
struggling to thread its way2 and if    
possible1 to find the meaning  and      
origin of it all4    ,that which is the 
most impressive outcome of all modern   
physical  investigation1 is the apparent
 mechanical automatism of all cosmic    
sequences and phenomena within our      
reach4 ,as a result1 the most  powerful 
philosophies are directed to an         
endeavour to establish a                
mechanical--that is1 a mindless or      
purposeless--origin of the universe4    
,but granted a universe1 fully          
understood1 exhaustively known1 purely  
mechanical in all its present           
activities2 even this1 surely1 only     
makes more absolute the certainty that  
the very conditions of its  present     
existence1 involved at its beginning1 a 
more majestic design  than all the      
thinkers of the past had ever dreamed4  

,there is no alternative2 either chance1
 or mental purpose1 gave primal  origin 
to all that is4 ,nothing within the     
reach of intellect could  express the   
infinite improbability of the first     
suggestion4 ,that one  vast harmony1 one
 perfect method1 should fall out by     
chance1 through  the operation of       
uncounted millenniums of ages1 is almost
 inexpressibly  improbable2 but that a  
system of harmonies1 practically        
infinite in  number and measureless in  
extent1 should all be locked together in
  one vast uniting harmony1 making all  
creation a chorus1 to which all  its    
parts from the centre to the margin     
contribute their flowing and  concerted 
strains1 without a discord to the unity 
of thought2 to  say that that arose by  
chance1 sprang from fortuity1 fell out  
by  accident1 is surely to trifle with  
the fundamental principles of our  moral
 faculties and reasoning powers4        
,hence1 nothing but philosophical ruin  
can be the end of materialism  when     

enunciated in its grosser form4 ,but our
 age is distinguished by  the existence 
of a brilliant philosophical            
materialism1 which has  arrested1 and is
 swaying1 the deepest thought of our    
age1 by the  opulence of its learning   
and resource1 by the scientific accuracy
 and  insight of its abounding and      
perfect illustrations1 and by the       
subtile1  but stately method and breadth
 of its generalizations2 but beyond all1
  by the fact that its world-famed      
author1 ,mr4 ,herbert ,spencer1 repels1 
with warmth1 persistence1 and manifest  
integrity1 the very suspicion of        
#8materialism'6    ,yet we are compelled
 to ask1 of what value1 of what real    
service1  are all the ideal and         
spiritual assumptions of his splendid   
and  fascinating philosophy8 ,it        
acknowledges a something beyond the     
matter and the mechanism that fills the 
amplitudes of space2 it even  designates
 this something a #8power1' ,but that   
power is declared1 for  ever and        

infinitely1 beyond the circumference of 
knowledge3 it is the  #8absolute1' the  
#8unknowable2' it can take no part1 and 
become no agent  in1 no factor of1 any  
philosophy of the origin of the universe
 which we  construct4 ,on the very terms
 of the philosophy itself1 all in heaven
  and earth1 through all the past and   
all the future1 can be accounted  for   
and explained without it4 ,if the       
admission into its phraseology  of the  
existence of a #8power1' which is a name
 only1 be taken as  sufficient reason1  
then this philosophy is not             
materialistic4 ,but if it  be remembered
 that this #8power' is absolutely       
without function in this  philosophy of 
the construction of the universe1--if it
 be true to its  formula1--and that only
 matter and motion are asked for1 its   
ultimate  materialism is a certainty1   
and1 from its very subtilty1 a peril4   
,to philosophical ,theism the coarser   
,materialism can bring no lasting       
danger4 ,it ignores too much1 and       

assumes too much2 and treats with a  too
 manifest disdain the fundamental basis 
of our reasoning faculties4    ,it has  
many brilliant exponents2 but foremost  
amongst them is ,haeckel  of ,jena1 a   
man of large scientific attainments1 a  
biologist of the  highest repute1 and   
possessed of the keenest acumen4 ,but   
these are not  the only1 nor the        
essential factors1 of a philosophic     
mind4    ,he has no hesitancy1 no       
scruple4 ,a ,creator for him is a       
conception  for scorn1 and he pours     
unceasing contempt upon the thought that
 he  or any of us are more than material
 organisms1 alive for our little  day   
and then dead for ever4 ,there is a     
future only for the race4 ,the  universe
 is declared to be without purpose2 it  
is moving matter1 which1  by            
self-operation through immeasurable     
duration1 has issued in laws  that exist
 without reason1 and devoid of an       
originator1 act1 with the  deafness of  
the rock and the unconsciousness of the 

sea2 producing  in the realm of life the
 weaker and the stronger1 but only for  
that  unceasing war in which the        
stronger win4    ,that for man there is 
nothing nobler1 nothing higher1 than to 
study  the grinding laws which compel   
him2 which laws are the summaries of    
natural methods which began in nothing1 
and have been for ever vacant  of       
thought or purpose4    ,we need have no 
anxiety concerning the influence of such
 a scheme2 from  its own incoherence it 
enfolds its intellectual death-warrant  
in its  very form4    ,but the          
philosophy of ,spencer is of another    
order4 ,it is a philosophy  that scorns 
the idealism of ,berkeley1 and that with
 the fervour of  conviction1 indignantly
 repudiates #8,materialism4' ,he        
contends for  the equal and independent 
reality of self and not-self1 of subject
  and object1 of mind and matter4 ,he   
affirms that the #8co-existence of      
subject and object is a deliverance of  
consciousness4444 and is a  truth       

transcending all others in certainty4'#d
 ,yet1 in the progress  of the          
philosophy1 we discover that from matter
 in motion1 and nothing  else1 the whole
 universe is supposed to arise2 life    
emerges2 and mind1  in its most         
transcendent forms comes forth4 ,and it 
is this fallacy  pervading the          
philosophy that is the essence of its   
power4 ,repudiating  #8,materialism' as 
philosophically untenable1 it yet exists
 as a  philosophy to endeavour to show  
that mind is an outcome of matter4      
,footnote #d3 ,principles of            
,psychology1 vol4 i4 p4 #bji4    ,look  
at the problem it sets for solution4    
#8,philosophy1' says ,spencer1  #8is    
completely unified knowledge2' and adds1
 #8444 a philosophy stands              
self-convicted of inadequacy1 if it does
 not formulate the whole  series of     
changes passed through by every         
existence4444 ,if it begins  its        
explanations with existences that       
already have concrete forms 444  then   

manifestly they had preceding histories 
444 of which no account  is given4 ,and 
as such preceding 444 histories are     
subjects of possible  knowledge1 a      
philosophy which says nothing about them
 falls short of  the required           
unification4'#e    ,then1 on the very   
terms of the philosophy1 we are to      
contemplate  #8the beginning' with      
absolutely nothing anterior or          
unaccounted for4  ,there must be no     
#8concrete forms1' no #8preceding       
histories1' to be  encountered4    ,now 
observe1 it is clearly recognised in    
this philosophy that the  ultimate      
nature of all that constitutes the      
universe is infinitely  beyond the reach
 of the human mind2 that in their final 
nature time1  space1 matter1 motion1    
rest1 the transfer of motion1 the       
exercise of  force1 the nature and      
operation of consciousness and thought1 
are all  equally1 that is1 infinitely1  
inscrutable4 ,knowledge is inexorably   
limited to1 and co-extensive with1      

phenomena2 yet from these phenomena     
alone we are to obtain exhaustive       
accounts of their own origin and        
existence1 in spite of the admitted     
inscrutable mysteries of which they  are
 the manifestations4     ,footnote #e3  
,first ,principles1 pp4 #eda-db4    ,if 
we can obtain so complete a knowledge of
 matter and motion1 by a  scientific    
study of them1 as will enable us1 with  
that knowledge alone1  to explain their 
origin and account for the sequences    
they involve1  then there is no more    
mystery4 ,there are no #8ultimates' to  
explain4  ,our knowledge covers all that
 is1 in space and time4 ,the            
#8,absolute'  itself is a meaningless   
superfluity1 and the mysterious #8power'
 that is  philosophically invoked can   
have no true place1 for all is          
explicable  without it4    ,a beginning 
is inevitable to a philosophy of        
material evolution4 ,then  #8in the     
beginning' what8 ,how in the zero1 in   
which there were no  #8concrete forms'  

and no #8preceding histories1' did the  
first movement  towards the plenished   
arch of heaven and the fruitful earth   
arise8  ,concentration and diffusion1 it
 is affirmed1 are universally observed  
physical processes4 ,the latest science 
in tracing back the genealogies  of     
various objects finds that #8their      
components were once in diffused        
states1 and1 pursuing their histories   
forwards1 finds diffused states  will be
 again assumed by them4'#f ,clearly1    
then1 #8matter' is assumed  to exist at 
the #8beginning4' ,it certainly may have
 had a #8preceding  history2' and to    
ignore this is to come1 at the outset1  
perilously near  to a philosophy #8that 
stands self-convicted of inadequacy4'   
,footnote #f3 ,first ,principles1 p4    
#bhj4    ,a diffused state of matter is1
 it thus appears1 the earliest point of 
the beginning that physical evolution   
can descry4 ,this is the nebular        
hypothesis of ,laplace2 without doubt a 
majestic theory1 but a theory  still4   

,science has welcomed it to work with2  
and it explains1 or aids  in the        
interpretation of1 much2 but1 that it   
should be taken so for  granted as to be
 considered a demonstrated or even      
undisputed and  established fact of     
modern science1 we may be permitted to  
doubt2 and  it must have had a          
#8preceding history4' ,it takes us to a 
point in  measureless past duration1    
where all that is now concrete matter is
  assumed to have been in a gaseous     
state4 ,it is not even contended that   
it is an original condition4 ,such an   
almost infinite mass of nebulous  matter
 must have been due1 if existent1 to    
heat1 and to heat of an  intensity that 
defies our range of conception4    ,but 
whence did such heat come8 #8,heat' is  
demonstrated to us now as  a rhythmic   
#8mode of motion2' one of the phenomena 
of nature to be  accounted for4 ,verily1
 heat is a phenomenon with a #8preceding
 history1'  and yet at the outset its   
presence is assumed in the cosmic cloud4

    ,but1 further complexity still1 how 
does heat act in this primordial        
nebula8 ,if heat is a #8mode of motion1'
 by what were the heat vibrations       
wrought8 ,you must have then1 for the   
phenomenon of heat1 what is             
indispensable to the physical theory of 
it now3--the inconceivable but          
indispensable ether of modern physics4  
,but how came the ether in1 and  beyond1
 the cosmic cloud8 ,it is an            
#8existence1' manifestly2 more1 it  is  
#8matter2' but matter that transcends   
the range of the action of  gravity2 it 
is without weight1 and differentiated   
from all matter that  we know in a      
manner that thought cannot follow4      
,how did this #8existence' pass from the
 imperceptible to the  perceptible8 and 
by its own requirement should not a     
complete  philosophy furnish its past   
history8    ,let us come more closely   
into contact with the actual formula of 
this  philosophy4 #8,evolution1' says   
,spencer1 #8is an integration of matter 

and concomitant dissipation of motion1  
during which the matter passes  from an 
indefinite1 incoherent homogeneity to a 
definite1 coherent  heterogeneity1 and  
during which the retained motion        
undergoes a  parallel transformation4'#g
    ,here1 then1 are the factors of the 
potential universe4 ,by definition  they
 are the sole structural essentials4    
,beyond them nothing should  be asked1  
required1 or assumed4 ,what are these   
irreducible factors of  the formula8    
#8,matter' and #8motion4' ,but we have  
clearly seen that we  are cognizant of  
matter as such only by its #8modes of   
motion'4 ,it is  these for which        
evolution has to account4 #8,matter'    
denuded of the  qualities by which we   
now are cognizant of it1 can be no other
 than  dimensions without qualities1    
spatial presence undiscoverable by      
sense4    ,on the other hand1 pure      
motion1 motion by itself1 is impossible 
to  thought4 ,motion is only known as an
 affection of matter4 #8,it becomes     

manifest1' says ,spencer1 #8that our    
experience of force is that out  of     
which our idea of matter is built'4#h   
,but1 in the terms of the  formula1     
force can be nothing but matter affected
 by motion4 ,what1  then1 was this      
primary matter on which motion first    
acted1 and before  motion had by various
 #8modes' produced in it a single       
quality8 ,no  answer is possible2 but1  
nevertheless1 as the philosophy unfolds 
itself  we find that #8we need not      
refrain 444 from dealing with matter as 
made  up of extended and resistant      
atoms1'#i and henceforth we are led to  
consider the cosmic nebula as not only  
homogeneous1 but as being1 in  its      
homogeneity1 atomic4     ,footnote #g3  
,first ,principles1 p4 #cif4            
,footnote #h3 ,first ,principles1 p4    
#afg4     ,footnote #i3 ,first          
,principles1 p4 #agf4    ,no lover of   
physical and chemical science can do    
other than profoundly  admire the atomic
 theory of modern physics4 ,but there is

 no sound  physicist or chemist but is  
sufficiently alive to its difficulties  
to know that in every form in which it  
has been presented1 it is1 to  say no   
more1 tentative and hypothetic4 ,in ,mr4
 ,spencer's philosophy it  becomes a    
fundamental fact of the beginning4 ,but 
the existence of atoms  being granted1  
how did they arise8 #8,if you ask the   
materialist1' says  ,professor ,tyndall1
 #8whence is this matter 444 who or what
 divided it  into molecules 444 he has  
no answer4'#aj ,so that here1 in spite  
of the  claim made1 no philosophy can be
 #8complete2' and even the doctrine of  
an eternally automatic evolution is     
philosophically inadequate4    ,but     
these atoms of the primordial haze are  
#8resistant2' such a quality  can only  
result from a special affection of      
matter by motion2 whence  came or how   
arose such an affection of matter8 ,its 
existence in the  atoms of the nebula   
inevitably implies #8preceding history1'
 but it is  not given2 and this pregnant

 atomic haze is1 so far as we can see1  
without colour1 without chemical        
affinity or reaction1 without light1    
electricity1 or magnetism1 and devoid of
 all cohesion4    ,clearly1 these are   
not the atoms of the chemical elements  
known to us4  ,they are not the atoms of
 ,dalton nor of ,clark ,maxwell4 ,the   
atoms of the  cosmic mist are1 by the   
very terms of the formula1 naked of     
quality2  and1 by the limiting          
conditions of the definition of the     
cloud as  homogeneous1 are1 throughout  
all the abysms of space1 alike in size1 
in  shape1 and in motions4 ,equal       
extensions of space moving at equal     
rates4     ,footnote #aj3 ,fragments of 
,science1 vol4 ii4 p4 #cif4    ,by these
 conditions1 then1 it is manifest that  
primordial matter is  in itself         
infinitely powerless and inert4 ,motion 
can affect it2 but  can there be motion 
of any new kind originated without a    
power to  cause it8 ,if that can be1 the
 fundamental acts of human reason are   

untrustworthy2 and man is incapable of  
knowledge or deduction1 which  is       
absurd4 ,then what was the power that   
determined new motions in the           
primordial homogeneous matter8    ,it   
could not by any demand in the formula  
be even gravity1 if that were           
competent4 ,modern thought and knowledge
 cannot allow gravitation to  be a      
property of matter4 ,ether is matter1   
but it does not gravitate4  ,gravity is 
therefore an occult affection of matter 
by motion1 that has  a history #8to be  
accounted for4'    ,in this almost      
infinite primal nebula1 a certain class 
of motion is  assumed4 ,how it          
originated is unexplained4 ,but what is 
the atomic  motion of this primal       
homogeneous matter8 ,from the terms     
given it  must be as ,i have said4      
,motion of absolute likeness throughout 
all  the profounds of space it filled2  
equalized motion in every atom2  no     
difference of rate2 no difference of    
mode4 ,the motion of one  atom is       

identic with the motion of all4 ,it     
could never be lost2 it  could never    
increase2 it could never alter4 ,it is  
homogeneous1 and  therefore             
changeless--balanced for ever--in       
itself4 ,says ,mr4 ,spencer3  #8,any    
finite mass of diffused matter1 even    
though vast enough to form  our whole   
sidereal system1' if it were of         
#8absolute sphericity1  absolute        
uniformity of composition1 and absolute 
symmetry of relation  to all forces     
external to it1'#aa would be homogeneous
 and eternally  incapable of change4    
,footnote #aa3 ,first ,principles1 p4   
#djg4    ,and that #8homogeneity' is the
 very condition laid down for the       
beginning1 from which mechanical        
evolution is to educe the universe4  ,in
 the ,spencerian formula there is no    
qualification of the term  homogeneous4 
,it postulates #8an indefinite1         
incoherent homogeneity1'  that is1 an   
indefinite cloud1 with balanced motion  
in all its atoms  which neither attracts

 nor repels1 and is in itself infinitely
  incapable of change4    ,now1 shall we
 not ask how the first pulse1 that      
caused the  stupendously vast           
homogeneity to throb into the           
heterogeneous1 arose8  whence did it    
come8 ,infinite incapacity could not1   
unless reason  be mendacious1 render    
itself capable4 ,then how came that     
first  movement that1 it is argued1     
ended in revolving systems1 a bountiful 
earth1 the throat of the nightingale1   
and the tragedy of ,macbeth6    ,there  
is no answer4 ,this philosophy1 to get  
the first progressive  movement in its  
balanced nebula1 bids its formula stand 
aside1 that  it may advance4 ,at a      
critical moment it changes the very     
meaning of  the homogeneous4 #8,the     
condition of homogeneity is a condition 
of  unstable equilibrium6'#ab #8,the    
phrase 444 is one used in mechanics to  
express a balance of forces of such kind
 that the interference of any  further  
force1 however minute1 will destroy the 

arrangement previously  subsisting1 and 
bring about a totally different         
arrangement4'#ac     ,footnote #ab3     
,first ,principles1 p4 #dja4            
,footnote #ac3 ,ibid4 p4 #dja-djb4      
,note1 then1 the homogeneous cosmic     
cloud is1 by the terms given1 in        
equilibrium4 ,but some #8further force1'
 some small influence outside  itself1  
acts upon it1 and it breaks up4    ,but 
what is the outside influence8 ,what is 
this #8further force1'  and from whence8
 ,we have a cloud composed of atoms in  
balanced  motion--nothing more4 ,outside
 influence1 #8further force1' is an     
intrusion4 ,it has no right there4 ,it  
has not on the wedding garment of  the  
formula4    ,surely an outside influence
 must be caused8 ,if it involved no more
  energy than is wielded by a may-fly's 
wing1 how came it there8 ,it is  as easy
 to admit the self-origination of a     
divinity of power1 as the  self-creation
 of power to lift a grain4 ,it is not in
 the philosophy2  #8outside influence'  

has no credentials1 and the admission of
 inability  to evolve the universe      
without it1 is an admission that the    
mechanical  philosophy fails at the     
outset4 ,nor can it serve the emergency 
to  invoke #8force4'    ,a ,divine      
origin of the universe is usually       
rejected1 because the  ,divinity eludes 
the methods of science4 ,but we cannot  
supplant the  ,deity by enthroning      
force4 ,science can tell us what force  
does1 but  it can no more find what     
force is1 than what an infinite mind is4
  ,force is an irresistible mental      
inference from matter in motion1 but    
its ultimate nature is defiantly beyond 
the reach of science4    ,it appears1   
then1 that to obtain even the           
#8elements' of our modern  chemistry1   
the philosophy of mechanical evolution  
must1 at the  beginning1 call in        
uncovenanted aid4 ,let us remember this1
 while for  the purposes of argument we 
allow it4 ,there may have been secured1 
added1 and perhaps altered1 motion by   

the surreptitious #8outside  influence2'
 but it can be nothing more4 ,the atoms 
are still without  property1 and are    
only affected by motion4 ,have we any   
experience  to induce us to believe that
 atoms without property1 even affected  
by thermal vibrations and pushed by     
gravity1 will build themselves  up into 
the seventy #8elements' of chemistry    
with their specific and  inalienable    
qualities8 ,that1 through vibrations of 
heat and pushings  of gravity1 they     
could become hydrogen and mercury1      
carbon and gold1  chlorine and          
phosphorus6 ,and these properties being 
thus acquired1 by  their sheer          
interactions that all the chemistry1 the
 physics1 and the  order of all the area
 of space within the galaxy arose8 ,this
 is what  the formula of the most       
brilliant philosophy of any age would   
lead us  to infer4    ,in this relation 
,i do not forget the recent and splendid
 service done  by ,mr4 ,crooks to the   
philosophical side of chemistry in the  

record of  his researches on #8,the     
,genesis of the ,elements4' ,it is a    
most subtile  and exquisite means of    
endeavouring to deduce the method1 the  
#8law'  according to which what we know 
as the #8chemical elements' were built  
up4 ,he obtains indications of a        
primitive element--a something out of   
which the elements were evolved4 ,he    
calls it protyle or first stuff1  and   
from its presence he concludes that the 
elements1 as we know them1  #8are not   
simple and primordial1 that they have   
not arisen by chance1  or been created  
in a desultory and mechanical manner1   
but have been  evolved from simpler     
matter--or perhaps indeed from one sole 
kind of  matter4'#ad     ,footnote #ad3 
,reprint of a ,lecture at the ,royal    
,institution by ,mr4   ,crooks1 p4 #b4  
,but this reduction of matter1 as we    
know it1 to a simpler but still  highly 
differentiated condition1 only causes   
reason the more earnestly  to demand how
 the rhythmic and complex method1 which 

we express by the  word #8law1' came    
into operation1 and was established for 
ever4    ,the #8protyle' is infinitely  
more complex than the atoms of the      
homogeneous nebula4 ,it makes no        
philosophical difference whether the    
ultimate atoms of the bodies known as   
elementary are all alike1 or in  each   
instance special4 ,in either case there 
is infinitely more in the  matter they  
severally make1 than can be deduced from
 motion affecting  the primitive atoms4 
,but not only have we by the formula and
 constructive method of this  philosophy
 to obtain protyle from the mere effects
 of motion on  primitive atoms2 but1 by 
the same means alone1 we have to change 
protyle into the seventy #8elements2'   
above all1 without an added factor  or a
 change in the method1 we have to rise  
to life6    ,let us reflect4 ,by life in
 this relation is meant that which      
lives1 an  organism endowed with life's 
properties4 ,are these properties       
unique8  ,or is there some point of     

fluxion where the properties of life at 
their  minima arise in the activities of
 not-life at some undiscovered maxima8  
,a point at which some occult molecular 
complexities arise1 changing  matter    
dead into matter living8    ,the answer 
must come1 not through our abstract     
logic1 but from our  laboratories4      
,life1 it is well known1 has its        
phenomena inherent in1 and strictly     
confined to1 a highly complex compound1 
with fixed chemical  constituents4 ,this
 compound1 in its living state1 is known
 as  protoplasm4 ,it is clear1          
colourless1 and1 to our finest optical  
resources1 devoid of discoverable       
structure4 ,there is not a living  thing
 on earth but possesses its life in     
protoplasm1 from a microscopic  fungus  
to man4    ,to depict the properties of 
life in irreducible simplicity1 take one
  of the lowliest instances within the  
present range of science4 ,let  it be   
one of the exquisitely minute1 almost   
infinitely prolific1  and universally   

diffused living forms that set up and   
carry on  putrefaction4 ,the lesser of  
them may1 when considered as solid      
specks1  vary from the fifty thousand   
millionth of a cubic inch to the twenty 
billionth of a cubic inch4 ,i select one
 that is oval in shape4 ,it moves  with 
the agility of the grayling and the     
grace of a swallow1 the motion          
resulting from the rhythmic action of   
two motile fibres4    ,this free and    
self-originating action is its first    
vital quality4    ,its mission as an    
organism1 is to break up and set free   
the chemical  elements that had been    
locked up in dead organic compounds4    
,its own  substance wears out by this   
and other means2 and it has the power to
  renovate the waste from the dead      
decomposition in which it lives2        
constructing1 in the laboratory of its  
protoplasm1 new living matter4    ,this 
is the second characteristic of that    
alone which lives4 ,by  it1 living      
matter is sui generis4 ,every instant1  

and at the same  temperature1 this      
inconceivably minute speck1 without     
discoverable  structure1 effects        
analyses and complicated syntheses which
 either  baffle all the synthetic       
chemistry of man1 or else1 where he is  
able to  accomplish the simplest of the 
organic syntheses1 it is by processes   
and at temperatures that make all life  
impossible4    ,but more1 this vital and
 inconceivably minute speck multiplies  
with  astounding rapidity in two ways2  
by the first and common process1 in  the
 course of a minute and a half the      
entire body is divided into two         
precisely similar bodies1 each one being
 perfect2 almost immediately  these     
again divide1 and so on in geometric    
ratio through all the  populated fluid2 
the rapidity of this intense and        
wonderful vital  action transcending all
 thought4 ,by this process alone a      
single form  may in three hours give    
rise to a population of organisms as    
great as  the human population of the   

globe4    ,but this is not all2 at      
certain stages of the organism          
self-division  ceases4 ,the final       
divisions result in strikingly modified 
forms of the  organism2 these approach  
each other and melt together4 ,they are 
then  shining globules without action1  
but at the end of a given time they     
open1 and pour out a continuous cloud of
 minutest spore or ova1 which  are as   
countless as the sands2 and from these  
arise again another host  of the        
organisms1 which pass again through all 
the mystery and marvel  of this vital   
cycle4    ,and this is the third of the 
qualities that make what lives          
absolutely  unique amidst the things of 
earth4    ,this is life--whether        
vegetable or animal none can            
determine--in the  simplest form in     
which it can be known2 life that is     
possessed only of  the irreducible      
properties which are inalienable1 and   
which distinguish  it for ever and      
everywhere from what is not-life4    ,it

 is true that the philosopher1 by the   
common consent of mind1  occupies the   
throne of intellect2 but it is not1 for 
all that1 to  the esoteric philosopher1 
not to the deep mental seer1 who girdles
  all space1 all duration1 all phenomena
 with his thought1 that nature  reveals 
her latest1 her subtlest1 her           
profoundest secrets4 ,it is to  the     
patient student--nature's loving        
learner1 whose eye and ear are  trained 
to read her faintest writing and catch  
her lowest whisper--that  her deepest   
truths in all their strength and        
immediate bearing are  disclosed4 ,yet  
the fates of philosophies are determined
 by these4    ,then what is the         
testimony of students and searchers as  
to the mode in  which life takes its    
origin to-day8 ,does life originate in  
life8 or  do we find that in our        
laboratories1 and in the observed       
processes of  nature now1 the not-living
 can be1 without the intervention of    
living  things1 changed into that which 

lives8    ,biology1 as a science1       
answers #8no4' ,says the greatest master
 of  all the facts1 ,professor ,huxley3 
#8,the properties of living matter      
distinguish it absolutely from all other
 kinds of things1 and1' he  continues1  
#8the present state of our knowledge    
furnishes us with no  link between the  
living and the not-living4'#ae    ,then 
what lives is1 in its qualities1 utterly
 unlike--sharply marked off  from--what 
is not living4 ,yet the elements that   
make up the living stuff  are the most  
common on the earth4 ,carbon1 hydrogen1 
oxygen1 nitrogen3  we know them each and
 all2 we know their properties and      
reactions on  each other1 and on all the
 minor elements of the living matter2   
but  that knowledge only complicates the
 nature of the problem4 ,the mystery  of
 life is1 not that any occult elements  
compose the matter in which  it dwells2 
the mystery of life consists solely in  
the question1 how  the elements that    
make up protoplasm can be so combined1  

as1 by their  combination1 to acquire   
the splendid and solitary properties of 
that  which lives4    ,manifestly1 then1
 there was a time in the past history of
 the globe1  when its matter was without
 life1 and therefore there must have    
been a  time1 perhaps at a point of     
intense activity in the not-living      
matter  of the globe1 when it became    
endowed with the properties of life4    
,footnote #ae3 ,ency4 ,brit4 art4       
#8,biology1' vol4 iii4 p4 #fgi4    ,by  
what agency that transcendent upward    
movement was wrought1 science  claims no
 vocation to inquire4 ,but let the      
earth1 and air1 and sea1  with all their
 teeming denizens1 attest1--that power  
was competent4    ,now let us ask1 can  
we as rational beings account for all   
the  properties of living things in     
terms of matter and motion8 ,will       
vibrating atoms1 with millenniums of    
ages to work in1 but no power to  direct
 them1 explain the wonder8 ,was the     
transmutation of not-living  matter into

 living brought about merely by what we 
can reduce to solid  geometry and       
transcendental numbers8 atoms1 which we 
can approximately  measure1 dancing to  
the rhythm of complex motion8    ,all   
that mechanical evolution has to work   
with1 is atoms and motions4  ,pile the  
atoms into complexities too large for   
clear thought1 cluster  molecule round  
molecule1 and let them beat in          
multitudinous harmonies  defiant of     
conception1 yet all you have is matter  
in motion4 ,it is not  life with its    
sentiency2 it is not life with its      
self-chosen movement2  it is not life   
with its power to construct its own     
substance out of  matter that is dead1  
and to multiply its kind ad libitum4    
,and yet ,mr4 ,spencer begins by taking 
what no mental manipulation of  the     
naked formula of his philosophy could   
provide1 the #8elements' of  our present
 chemistry2 and by imagining higher and 
higher complexities  of atomic structure
 a complicated molecule is reached2 and 

then1 by a  change in name1 which is    
justified by no change in the facts1 he 
calls  the complex substance organic    
matter2 and by simply continuing this   
process1 thinks he sees it become       
living4#af     ,footnote #af3           
,principles of ,biology1 vol4 i4 p4     
#dha4    ,the justification of all this 
is the affirmation #8that organic matter
  was not produced all at once1' and    
that there is in the laboratory  of the 
chemist #8what we may literally call    
artificial evolution4'  ,mr4 ,spencer   
instances a laboratory product of what  
is counted a  sufficiently typical      
organic compound4#ag ,but to obtain it  
the chemist  has to employ no less than 
twenty distinct chemical and physical   
processes1 involving many varying       
temperatures1 from a red heat to the    
intensity of the electric arc1 and      
between thirty and forty reagents  and  
their products1 are employed in the     
process4 ,compare this with the  silent 
and impenetrable simplicity of the      

chemistry of life1 and vivid  and       
striking is the contrast4 ,and yet when 
this product of the chemist  lies before
 you1 produced by the tremendous        
relative labours of the  laboratory1 it 
is as far off from dead white of egg1 to
 say nothing  of living protoplasm1 as  
the qualities of a flint pebble are from
 the  qualities of the diamond4         
,footnote #ag3 ,the ,butyrate of        
dimethylamin4    ,the facts of          
nature--surely our safest guide--declare
 that the  transition from not-life to  
life is abrupt4 ,the break is absolute  
and  clear4 ,a #8complex molecule' is a 
molecule of atoms in motion1--nothing   
more4 ,more atoms and more motion       
cannot1 by themselves1 as ,mr4 ,spencer 
would teach1 make it #8organic2' much   
less can any further addition of  atoms 
and tremors make it live4 ,it is in vain
 for ,haeckel to call the  simplest     
moneron that lives #8primeval slime1' or
 to call numbers of  them               
#8individualized lumps of albumen4' ,it 

is a travesty4 ,under the  same lens    
place #8a lump of albumen' and the      
lowest living infusorian1  and a        
voiceless contradiction of ,haeckel's   
phrase which none can ever  question is 
indubitably given4 ,the infusorian      
lives2 the albumen is  dead4 ,the       
infusorian constructs the vital matter  
of its own body from  the heterogeneous 
matter in which it lives2 the albumen   
decomposes  as it lies there4 ,the      
infusorian has soon multiplied by       
millions1  while the albumen disappears 
by decadence4 ,to write of living monera
  as #8albumen1' or of #8complex        
molecules' with nothing more than their 
complexity1 as living1 is to contradict1
 in the name1 the essential  and        
distinguishing qualities of both4       
,this impropriety may be yet more       
manifest by another quotation from      
,haeckel4 ,his aim is to endeavour by   
the use of vague language to  reduce the
 impassable gulf between the living and 
the not-living1  and he writes of the   

animal ovum1 as #8a little lump of      
albumen in  which another albuminous    
body is enclosed--the nucleus4' ,what   
profound  trifling is this6 ,think of1  
say a human ovum1 an invisible particle 
less than the hundredth of an inch in   
diameter2 it lives2 and there  lies     
coiled up in the mystery of its         
minuteness all the potentiality  of the 
highest manhood2 all the possible power 
of ,socrates1 or ,homer1  or ,goethe4   
,is that simply #8a lump of albumen'8   
,not unless a man can  be justly        
described as such1 by the bottles of    
chemical substances to  which his body  
can be reduced4    ,even ,mr4 ,spencer  
pleads that #8the lowest living things  
are not1  properly speaking1 organisms  
at all1 for they have no distinctions of
  parts1 no traces of organization4' ,if
 it were true that our lenses  cannot   
reveal organization in the lowliest and 
smallest organisms1 does  it follow that
 there is none8 ,will ,mr4 ,spencer risk
 the validity of  the doctrine of       

material atoms on the ability of our    
lenses to show the  atom8 ,surely not4  
,but the affirmation is not supported by
 facts4 ,the splendid increase of       
microscopical lens power during the past
 decade has not only enabled  us to see 
that there is complexity and structure  
in both the animal  and vegetable cell1 
which bisects by an elaborate process2  
but even  the minute nucleus of the     
minutest organisms1 often not more than 
one  tenth part of the infinitesimal    
body itself1 is now proved to undergo   
profound structural changes1 which      
precede all the great cyclic changes  of
 the organism as a whole4 ,the nucleus  
is the centre1 in fact1 of all  the     
higher activities of the least and      
lowest infusoria2 and is the  centre of 
most delicate but clearly demonstrable  
structural changes4#ah     ,footnote    
#ah3 ,jour4 ,roy4 ,micro4 ,soc41        
,president's ,address1 #ahhf4    ,we    
cannot reduce the mystery of life by    
treating contemptuously its  ultimate   

cells4 ,they are as defiant of          
interpretation by our present  methods  
as the more complex structures they     
compose4 ,the mystery of  life1 per se1 
is as great and as deep1 in a monad and 
a mildew1 as  in a man4 ,every attempt  
to argue away the meaning of vital      
function  and property1 on the basis of 
the organic simplicity of unicellular   
organisms1 is wholly fallacious4 ,it is 
knowledge1 not speculation1  which      
affirms that the least and lowest1 as   
well as the largest and  most complex of
 living forms1 are distinguished        
absolutely from all  other kinds of     
things4 ,there is #8no link' between    
matter living  and matter without life4 
,to attempt to build up #8life' by slow 
increments of added complexity1 in      
atomic or molecular structure1 is a     
philosophical ingenuity2 but it         
expresses no natural truth within the   
horizon of our knowledge4 ,a higher     
number of primal1 or even chemical      
atoms1 arranged in the most complex     

ratios1 and affected by the most        
rhythmic movements1 are not the data    
from which to deduce a living  organism4
 ,and to affirm of the lowest living    
things that #8they are not1  properly   
speaking1 organisms at all1'#ai because 
the instruments used  at a given date   
did not reveal structure1 is1 at best1  
an argumentum  a silentio2 while        
simultaneously it contradicts the facts 
of biology1  and assumes the whole point
 at issue4     ,footnote #ai3           
,principles of ,biology1 vol4 i4 p4     
#dhb4    ,on the other hand1 there is   
not a single fact within the present    
range  of our knowledge that indicates1 
or even suggests1 that the quarternary  
compounds approximate1 under any known  
conditions1 to the state of  matter     
living4    ,as the sheets of this       
,lecture are passing through the press1 
,sir  ,henry ,roscoe1 as ,president of  
the ,british ,association1 has delivered
  a brilliant and essentially scientific
 address4 ,on the subject of  chemistry 

none can speak with a voice more        
authoritative3 and on this  very        
question he writes as follows3 #8,but   
now the question may well be  put--,is  
any limit set to this synthetic power of
 the chemist8 ,although  the danger of  
dogmatizing as to the progress of       
science has already  been shown in too  
many instances1 yet one cannot help     
feeling that the  barrier which exists  
between the organized and unorganized   
worlds is  one which the chemist sees no
 chance of breaking down4 ,it is true   
that  there are those who profess to    
foresee that the day will arrive1 when  
the chemist1 by a succession of         
constructive efforts1 may pass beyond   
albumen1 and gather the elements of     
lifeless matter into a living           
structure4 ,whatever may be said        
regarding this from other standpoints1  
the chemist can only say that at present
 no such problem lies within  his       
province4 ,protoplasm1 with which the   
simplest manifestations of  life are    

associated1 is not a compound1 but a    
structure built up of  compounds4 ,the  
chemist may successfully synthesize any 
of its component  molecules1 but he has 
no more reason to look forward to the   
synthetic  production of the structure  
than to imagine that the synthesis of   
gallic acid leads to the artificial     
production of gall-nuts4'#bj    ,to     
assume1 then1 that by starting with     
atoms in equilibriated motions1         
uncounted millenniums of ages ago1 and  
that by adding atoms and groups  of     
atoms1 with altered and re-altered      
motions as the ages roll away1  with the
 result that at last1 with these factors
 and no others1 we  shall get organism  
and life1 is1 surely1 as fallacious as  
to explain  ,millais's picture of the   
,huguenots as having been brought about 
by a  skilful arrangement of palettes   
and brushes1 easels and pigments4       
,now let it be clearly recalled that    
,charles ,darwin involved himself  in   
none of this philosophic ambiguity4 ,to 

him life was more than a  complexity of 
elementary atoms affected by motion4 ,it
 was something he  could not #8explain4'
 ,he postulated1 therefore1 the         
unexplained presence  of #8primordial   
living germs1' endowed with the         
properties1 which1  experience teaches1 
are possessed by living matter to-day4  
,how1 in the great past1 mineral and    
gaseous matters on this earth were1  as 
a question of scientific method1 so     
affected as to become living  matter is1
 to our present resources at least1     
impenetrable4     ,footnote #bj3 ,the   
,times report of the address of ,sir ,h4
 ,e4 ,roscoe   before the ,british      
,association at ,manchester4--,times1   
,september #a1   #ahhg4        #8,flower
 in the crannied wall1        ,i pluck  
you out of the crannies2      ,i hold   
you here1 root and all1 in my hand1     
,little flower4--,but if ,i could       
understand      ,what you are1 root and 
all1 and all in all1        ,i should   
know what ,god and man is4'    ,i merely

 contend that whatever were the means by
 which dead matter  first lived1 they   
were higher1 infinitely higher1 than    
matter and  motion2 they could only have
 been the resources of a competent      
power4    ,i adopt gladly the language  
of ,professor ,huxley3 #8,belief1 in the
  scientific sense of the word1' he     
says1 #8is a serious matter1 and  needs 
strong foundations4 ,to say1 therefore1 
in the admitted absence  of evidence1   
that ,i have any belief as to the mode  
in which existing  forms of life have   
originated1 would be using words in a   
wrong sense4  ,but expectation is       
permissible where belief is not2 and if 
it were  given me to look beyond the    
abyss of geologically recorded time to  
the  still more remote period when the  
earth was passing through physical  and 
chemical conditions1 which it can no    
more see again than a man can  recall   
his infancy1 ,i should expect to be a   
witness of the evolution of  living     
protoplasm from not-living matter4'#ba  

,so should ,i4     ,footnote #ba3       
,critiques and ,addresses1 p4 #bci4     
,by what other means than by the        
operation of natural #8laws' can we     
think of the ,infinite ,power1 extending
 through all extent1 as the  fountain of
 all being1 as acting8 ,every process of
 nature that ever  man has investigated 
throughout all space and all time1      
results from a  perfect and unalterable 
method which we call a #8law' of nature4
 ,then  why should the primal process1  
by which not-living matter became1  once
 for all1 living1 be brought about by   
any other means than the  predetermined 
action of competent natural laws8       
,because life--living  matter--does not 
now arise directly from that which is   
not-life1  does it follow that the      
creative method was discontinuous8 that 
the  primordial creative laws willed    
into operation #8in the beginning' were 
only competent to evolve the inorganic  
and not-living8 and that at this  point 
a supernatural #8interference1' a       

#8miraculous interposition1' had  to be 
effected to endow what was dead with the
 transcendent properties  of life8 ,the 
whole line of human experience1         
interpreted in the light  of modern     
scientific knowledge1 compels the       
conclusion that the  #8primordial germs'
 in which life on earth began1 arose by 
the operation  of natural creative laws4
 ,that an energy1 not now operating     
within the  area of our experience1 was 
at work1 when not-living matter         
progressed  into living structure1 is   
certain4 ,but there is nothing1 within  
the  range of our knowledge1 that       
permits the inference that it was       
brought  about by any other means1 than 
such as1 if we could have seen them in  
operation1 we should have called #8laws'
 of nature4 ,this view surely  ennobles 
without limit our fatally humanized view
 of creative action4  #8,the beginning' 
was thus1 by the unsearchable mystery of
 a creative  mind and will1 the         
potentiality of all the universe through

 all its  duration2 which it only       
required #8time' in which the potential 
powers  and modes should operate1 to    
make actual1 in the universe we see4    
,as the highest mental powers and       
products of the most gifted of our      
race1 were originally potential in the  
primitive ovum from which each  took his
 origin1 so1 it is congruous1 and       
capable of being grasped by  our thought
 although it cannot be portrayed by our 
imagination1 that  the mind and will of 
the inscrutable ,creator prevised and   
preordered  the whole series of         
conditions which1 by their immutable    
action1  interaction1 and rhythmic      
concurrence as #8laws1' evolved the     
universe4    ,so far as the finest and  
keenest researches in chemistry and     
physics  carry us1 especially such      
researches as those of ,crooks and      
,lockyer1 it  is powerfully indicated   
that the creative method in the         
inorganic world  was a sublime          
progressive plan1 a building up by law1 

of the dome of  heaven and the floor of 
earth1 and all that goes with both4 ,but
 behind  the matter and the motion1     
above the energies and the force1 there 
surely was1 as we have been constrained 
to see1 what we can only think  of as   
the conception1 the purpose1 and the    
will by which the evolving  order1      
marked in high1 and higher sublimity1   
the upward and onward  movement of the  
ripening and uncounted ages4    ,but    
when the highest point of the inorganic1
 the not-living1 was  reached1 and a new
 factor had to appear in the world to   
crown some of  its matter with life and 
all its wonders1 what was it that       
ensued8 ,if  #8law' did not cease to    
act2 if there were no break in the      
continuity  of evolution1 and yet a     
factor of power1 not now operating      
within  the range of our knowledge1 was 
absolutely necessary to change the      
not-living matter of the earth into     
matter that lived1 how was it  brought  
about8    ,our inability to reply1 does 

not invalidate the facts on the one     
hand1 nor justify attempts at           
explanations that find no sanction in   
experience and knowledge on the other4  
,suggestion by analogy1 feeble as it is1
 is the nearest approach that  we can   
make to the solution of what must1      
perhaps1 remain for ever a  splendid    
mystery4    ,if creation be1 then1 the  
expression of the mind and will of a    
,creator1  uttered in method and issuing
 in phenomena1 he must see the end from 
the beginning3 his resource is infinite4
 ,the human mathematician1  of the      
highest order1 can devise1 with all the 
adaptations and  prearrangements that   
are needed1 an instrument or machine1   
which shall  continue for a number of   
motions1 without necessary limit1       
according to  a primal law1 but which by
 such prevised and preordered           
arrangements  would1 suddenly1 at the   
required point of time1 undergo change1 
and  operate henceforth after a law     
entirely new4    ,an instrument has     

actually been made which was competent  
to effect the  solution of quadratic    
equations whose roots are real4 ,one has
 also  been made capable of effecting   
the determination of the real roots of  
any equation4 ,it is perfectly          
conceivable that an instrument could be 
made which should go on finding the real
 roots only1 for a measured  time1 and  
then by a prearranged and provided      
method should suddenly1 by  the very    
laws and principles of its construction1
 so change1 that for  another period1 or
 for evermore1 it should also determine 
the imaginary  roots4    ,is it not     
conceivable that infinite resource1     
infinite wisdom1 infinite  prevision and
 power could in a manner which this     
illustration only  suggests have caused 
the non-vital universe to become in some
 parts  vital8 ,could not infinite      
power1 infinite wisdom1 the originator  
of  all that we call material phenomena1
 have prevised and preordered1 in  the  
impenetrable mystery of #8the           

beginning1' that the creative laws of   
evolution for an inorganic world1       
should1 as they brought about the       
completion of their perfect purpose1    
have carried with them from that        
#8beginning' preordered potentialities1 
that should1 by the primal  volition of 
the ,creator1 emerge1 as an inevitable  
and orderly sequence1  into the         
operation of higher activities and new  
laws8    ,if that may not be1 it is not 
a divine being that is in our thought4  
,but if that may be1 then the           
self-acting laws of nature are          
self-acting1 as the products of eternal 
mind and will4 ,each self-acting        
phenomenon is1 to us1 an embodied       
thought of ,god2 emerging in matter     
now1 as a consequence of the sublimity  
and perfection of the methods  divinely 
willed #8in the beginning4'    ,let this
 illustration weigh for what it will2   
this at least is clear1  that the       
mechanical philosophy1 whether or not it
 refuses to be called  #8material1' has 

proved its formula incompetent4 ,atomic 
matter without  property1 affected by   
motion1 with persistent relations       
between the  matter and the motion1 can 
no more account for the universe even up
 to  the point of the origin of the     
lowest life1 than the vibrations of a   
musical chord can account for the joy   
begotten of music4    ,but how stands   
the problem of its origin1 when1 in that
 which lives1  we include the presence  
of mind8 ,none more firmly contends for 
the  absolute disparity1 the entire and 
unqualified difference between mind  and
 matter1 than ,mr4 ,spencer4 ,to him    
there can be nothing within the  whole  
realm of thought severed by a wider     
interval than consciousness  and thought
 on the one hand1 and matter on the     
other4 #8,just1' he says1  #8in the same
 way that the object is the unknown     
permanent nexus  which is never itself a
 phenomenon1 but is that which holds    
phenomena  together1 so is the subject  
the unknown permanent nexus which is    

never itself a state of consciousness1  
but which holds all states of           
consciousness together4'#bb ,mind and   
matter1 then1 are here admitted  to be  
infinitely unlike1 but absolutely equal 
realities4 ,this is  boldly reaffirmed2 
he says3 #8,no effort of imagination    
enables us to  think of a shock1 however
 minute1 except as undergone by an      
entity4  ,we are compelled1 therefore1  
to postulate a substance of mind that is
  affected1 before we can think of its  
affections4'#bc     ,footnote #bb3      
,principles of ,psychology1 vol4 ii4 p4 
#dhd4     ,footnote #bc3 ,ibid4 vol4 i4 
p4 #fbg4    ,this is as clear as a      
geometric definition4 ,mind and matter  
are  admitted to be the two opposite    
termini of thought2 they are divided by 
an interval beyond which thought cannot 
go4 ,they are symbolized as x  and y1   
two equally unknown1 but absolutely     
unlike1 quantities4 ,beyond  the common 
fact of existence1 there is not a       
quality of the one that is  not         

infinitely unlike all the qualities of  
the other4    ,what this disparity is we
 all know3 enough1 that matter is inert1
  absolutely without perceiving power1  
and unable in itself to move or  to     
produce motion4 ,but mind is conscious1 
knows that it exists2 and1  however     
mysteriously1 originates motion4 ,matter
 has mass2 mind is  absolutely without  
it4 ,matter cannot be thought of save as
 an occupant  of space4 ,mind has no    
extension4    ,is it conceivable1 then1 
that we should be required by this      
philosophy1  which thus admits the utter
 disparity of mind and matter1 to make  
mind  a function of matter8 that we     
should be asked to mentally follow a    
process by which y shall be changed into
 x8 ,this verily is so6    ,i must      
repeat the formula of this philosophy of
 evolution4 #8,evolution  is an         
integration of matter1 and concomitant  
dissipation of motion1  during which the
 matter passes from an indefinite1      
incoherent  homogeneity to a definite1  

coherent heterogeneity1 and during which
 the  retained motion undergoes a       
parallel transformation4'    ,matter and
 motion1 these are the all2 no          
suggestion of aught besides4  ,then1 if 
on that formula the philosophy is built1
 the rhythmic  vicissitudes through     
which matter has passed during limitless
  millenniums of time1 are supposed to  
be able to change matter's              
unconsciousness into self-perception and
 thought2 to cause extended  and        
gravitating mass to pass into an        
unextended realization of its own       
being1 unyoked to gravity2 to emerge    
from space relations involving  motion  
produced by outside forces1 to an       
absolute independence of space          
relations which makes motion impossible4
 ,if we make our knowledge  of phenomena
 and the processes and methods of       
,nature the basis of our  judgment1 is  
it not manifest1 that such a change is  
incapable of being  thought8    ,the    
unknown y1 that is1 matter1 must1 by    

sheer physical vicissitudes1  actually  
abnegate its own qualities1 and emerge1 
no longer itself1  y1 but another       
entity1 infinitely unlike itself1 that  
is1 x6    ,if mind and matter are       
divergent from each other by infinite   
unlikeness  of quality1 the mind refuses
 assent1 that any process1 based on the 
foundation of accurate human knowledge1 
would sanction the emergence  of mind by
 physical processes from matter4 ,mind  
is the antithesis1 and  cannot be a     
function1 of matter4    ,the mind is    
intimately linked with cerebral action4 
,we do not know mind  apart from brain2 
but there is no discovered correlation  
between the  work of the brain1 and     
consciousness4 ,dr4 ,tyndall1 whose keen
 and  instructed intellect has addressed
 itself to this deep problem from  the  
position of a physicist1 says1 amongst  
many similar utterances3  #8,but when we
 endeavour to pass 444 from the         
phenomena of physics to  those of       
thought1 we meet a problem which        

transcends any conceivable  expansion of
 the powers which we now possess4 ,we   
may think over the  subject again and   
again1 but it eludes all intellectual   
presentation4  ,we stand at length face 
to face with the incomprehensible4 ,the 
territory of physics is wide1 but it has
 its limits1 from which we look  with   
vacant gaze into the region beyond1 444 
and thus it will ever  loom1 compelling 
the philosophies of successive ages to  
confess that--                      8,we
 are such stuff      ,as dreams are made
 of1 and our life      ,is rounded by a 
sleep40'#bd     ,footnote #bd3          
,fragments of ,science1 vol4 ii4 pp4    
#cic1 #cid4    ,the same thinker asks1  
#8,what is the causal connexion 444     
between  molecular motions and states of
 consciousness8' ,and he answers that   
neither he nor any other can know2 and  
adds3 #8,it is no explanation  to say   
that the objective and subjective are   
two sides of one and  the same          
phenomenon4 ,why should the phenomenon  

have two sides8 ,this  is the very core 
of the difficulty4 ,there are plenty of 
molecular  motions which do not exhibit 
this two-sidedness4 ,does water think or
  feel when it runs into frost ferns    
upon a window pane8 ,if not1 why  should
 the molecular motion of the brain be   
yoked to this mysterious                
companion--consciousness8'#be           
,footnote #be3 ,ibid4 vol4 ii4 p4 #daj4 
,says ,professor ,tait1 one of our most 
distinguished physicists3 #8,there  are 
444 things associated with living beings
 which1 of course1 no one  in his senses
 can regard as physical4 ,even such     
things as consciousness  and volition we
 have absolutely no reason1 however     
vague1 for  classifying even in the     
smallest degree under the head of       
physics4'#bf     ,footnote #bf3 ,recent 
,advances in ,physical ,science1 p4 #gj4
    #8,i1' writes ,professor ,huxley1   
#8know nothing whatever1 and never hope 
to know anything1 of the steps by which 
the passage from molecular  movement to 

states of consciousness is effected4'#bg
 ,and again1 #8,all  our knowledge is a 
knowledge of states of consciousness4   
8,matter0 and  8force0 are1 so far as we
 can know1 mere names for certain forms 
of  consciousness4#8#bh     ,footnote   
#bg3 ,contemporary ,review1 ,nov4 #ahga3
 #8,mr4 ,darwin and his   ,critics4'    
,footnote #bh3 ,lay ,sermons1 p4 #cgc4  
,such disparity is there1 then1 between 
matter and mind1 that it would  be      
apparently as congruous to conceive of a
 thought as solidifying  itself into a  
material object1 as to conceive of any  
affection of  material molecules as     
being the sole cause of thought4 ,hence1
 it  follows that the ,spencerian       
philosophy1 which affirms the absolute  
distinctness of mind from matter1 on the
 one hand2 but1 having no other         
structural elements than matter in      
motion1 on the other hand1 seeks  to    
educe mind from these1 is surely        
incongruous1 and fails4    ,the demand  
is1 that the primal atoms of the cosmic 

cloud1 without  a single logically added
 agent besides1 have1 by combining and  
recombining1 by changing size and shape 
and intensifying the complexity  of     
their motions1 at last emerged into #8,i
 am1' #8,i can1' #8,i ought2' that  in  
effect they have written ,faust and     
,hamlet1 produced philosophies1         
discovered gravitation1 calculated      
eclipses1 realized the eternal  nobility
 of right and the eternal baseness of   
wrong3 in brief1 have  brought about the
 moral and intellectual manhood that is 
ours4 ,what we  know by scientific      
evidence is this3 that the persistence  
of force  makes the relations of matter 
and force permanent4 ,says ,faraday3    
#8,a  particle of oxygen is ever a      
particle of oxygen1 nothing can in the  
least wear it4 ,if it enters into       
combination and reappears as oxygen--if 
it pass through a thousand combinations1
 animal1 vegetable1 mineral--if  it lie 
hid for a thousand years and then be    
evolved--it is oxygen with  its first   

qualities1 neither more nor less4 ,it   
has all its original  force1 and only   
that4'#bi     ,footnote #bi3            
,philosophical ,mag41 iv4 #ac1 p4 #bce4 
,then1 in all the area of the universe  
as we know it1 that is1 within  the     
range of our experience and experiment1 
infinite vicissitude leaves  what we    
know as an elementary body1 with its    
first qualities intact1  neither more   
nor less4 ,but we must transcend        
experience1 disregard the  evidence     
before us1 and believe that if we give  
the primal atoms with  their inalienable
 motion time enough1 they will emerge at
 last1 not  only as life1 but as        
intellect6    ,can it avail to repudiate
 materialism1 and yet to philosophically
  conjure mind out of matter8 ,we must  
indeed recast our definition of  matter 
to do this2 but how8 ,says ,professor   
,max ,mller3 #8,mill declares  in one   
place 7,logic v4 #c1 #c7 that it is a   
mere fallacy to say that  matter cannot 
think4 ,here again he ought to define   

first of all what  he means by matter1  
and according to his definition it may  
or may not  be a fallacy to say that    
matter cannot think4 ,if we say that    
matter  cannot think1 we do not say so  
because we cannot conceive thought to be
  annexed to any arrangement of material
 particles 444 the reason why  we are   
justified in saying 8matter cannot      
think0 is our having in our  language   
and thought separated matter from       
thought1 our having called  and         
conceived what is without thought       
matter1 and what is without  matter     
thought4 ,having done this1 we are as   
certain that our matter  cannot think as
 that ,a,a and not ,b4#8#cj             
,footnote #cj3 ,the ,science of         
,thought1 p4 #faf4    ,the verdict of   
consciousness is the immovable base of  
all mental  action4 ,our consciousness  
affirms our personality and insists on  
our  identity4 ,the ,ego is conscious of
 itself as the hidden thread of unity   
on which are strung all the past and    

present states of consciousness  and    
thought4 ,separate #8states of          
consciousness' as affections of matter  
we have seen are impossible4 ,but even  
if they could exist1 to whom  is their  
existence8 ,a pang of unutterable       
remorse1 a thrill of keenest  pleasure1 
do not feel themselves4 ,i feel them2   
what is that ,i1 to whom  the feeling   
is8 ,it is always there1 and in the     
language of ,spencer  already quoted    
#8is the unknown permanent nexus which  
is never itself  a state of             
consciousness1 but which holds all      
states of consciousness  together4'     
,then it is as real and more absolute   
than the #8states of  consciousness'    
themselves4    ,the personal pronouns   
are as plentiful in the language of     
modern  materialists as in the language 
of sentiment or theology4 ,what do they 
represent8    ,looking back and looking 
forward1 thinking of #8what might have  
been'  and anticipating what will be2   
and being absolutely conscious that  it 

is #8,i' in unchanged and unchanging    
identity that am looking back  upon     
myself1 and looking forward to myself1  
is unthinkable1 unless  something to    
which all successive states of          
consciousness have been1  are1 and shall
 be1 is admitted4 ,if ,i deny the       
separate existence of the  ,ego1 ,i to  
all intents and purposes deny that ,i   
am1 and yet it is ,i that  am there1    
perjuring myself by the denial4    ,not 
only is there consciousness and thought1
 memory and prevision1  power and       
volition2 but the person1 the identity  
that is conscious and  thinks1 that     
remembers and anticipates1 that is able 
and that wills1 is  an inextinguishable 
factor of being4 ,and for this there is 
no provision  in the formula of the     
,spencerian ,philosophy4    ,true1 as we
 have seen1 it is fain to admit1 outside
 its formula1 the  existence of a       
permanent somewhat lying beneath and    
outlasting all the  flow of mental      
states2 that it has always existed1 that

 it must exist  for evermore2 that it is
 a #8power' sometimes identified with   
#8force2'  but it is contended that this
 is infinitely and for ever unknowable4 
,with this we cannot be concerned2 in   
practice it is an abstraction  equal to 
nothing4 ,but it is no element of our   
analysis2 it is no  factor of the       
formula which contained the only data   
required by this  philosophy to         
construct the universe4 ,we cannot      
assume that this power  was the cause of
 matter1 or the cause of motion2 for we 
are shown that  we can know nothing     
concerning it4 ,but this also is of no  
moment2 for  matter1 motion1 and the    
combinations they bring about1 over     
countless  millenniums of time1 clearly 
understood1 and fully interpreted1 are  
supposed to contain in themselves1 the  
explanation of all that is4 ,but  surely
 the promise of this philosophy is      
unfulfilled1 its pledge is  broken2 it  
left its formula at the very outset of  
its career1 and has  employed structural

 principles1 which to it are absolutely 
alien4    ,then to affirm that mind does
 not exist is impossible2 to affirm     
that matter gave origin to mind is a    
contradiction4 ,there is but one        
alternative3 it is1 that in the         
beginning1 mind1 acting through and in  
matter1 by immutable and perfect modes1 
through unmeasured time1 caused  matter 
to assume its forms and display its     
phenomena2 and1 being mind1  imparted   
mind to the universe wherever it is     
found3 crowning all1 in  the moral and  
intellectual nature of man4    ,thus the
 ultimate demand of thought1 of reason1 
and of consciousness1  is that when we  
are unravelling the modes of phenomena1 
pushing our  inquiries into the         
conditions of all existences1           
generalizing vast  areas of knowledge1  
expressing in formula of geometry and   
numbers  the splendid rhythm and order  
of all things in heaven and earth1  we  
are simply finding1 and expressing1 the 
thoughts of an ,infinite  ,intelligence2

 discovering the modes by which ,his    
immutable perfections  were caused to   
take form in matter and mind4    ,it is 
science alone that can discover and     
express the mode of action2  it is      
theology alone that must strive         
reverently to lead the mind up  from the
 mode1 not to the conception1 but to the
 inevitable existence  and thought of   
the ,creator4    ,in doing this1 to     
suppose that there are no intellectual  
difficulties  is to manifest narrow     
mental grasp2 but there are no absolute 
contradictions2 no incongruities        
intolerable to the mind4 ,true1 as  we  
have seen above1 we encounter the       
inevitable fact of the uncreate         
existence of the ,infinite4 ,but we have
 seen that this1 though  infinitely     
impenetrable by us for ever1 is still   
not repugnant to  our reasoning and     
moral faculties4 ,indeed the eternal    
existence of  matter as not requiring   
proof is one of the assumptions of some 
materialists4 ,but surely the self and  

necessary existence of an  intelligent  
omnipotence is without measure more     
congruous4 ,it has been  argued that the
 eternity of matter is thinkable1       
because matter is  immutable--retains   
its properties through every vicissitude
 conceivable  in time and space4 ,but   
surely gravity is an indispensable      
quality of  matter2 yet take a bar of   
iron1 weighing a thousand pounds at the 
sea  level1 four miles high1 and it     
loses two pounds of its weight2 carry   
it to the distance of the moon from the 
earth1 and it weighs but five  ounces2  
and at a distance which could be        
computed its gravity would be           
absolutely lost4 ,it is conceivable that
 all the #8modes of motion' by  which   
matter is known to us1 might1 if we knew
 enough concerning them1  be found to   
have conditions in which they would     
cease to operate4 ,we  must know that   
matter is unchangeable before the       
argument is valid4 ,but  even then it is
 incompetent4    ,what the mind asks1 is

 power and intelligence1 to account for 
the  majesty of the universe1 and the   
existence of mind2 and if their cause1  
to be such1 must be admitted to be      
uncaused1 the majority of reflective    
minds can accept this1 and in doing so1 
can fairly rest1 and fully hope4        
,but1 this granted1 the question shapes 
itself afresh1 #8,in the beginning      
what8' ,had matter a coeval existence1  
an eternal being like ,god8 or  did ,he 
create it8 bring1 what to our senses is 
something1 directly out  of nothing8    
,none dare answer4 ,both suggestions    
refuse to be dealt with  by reason4 ,but
 the incongruity of both might vanish   
like starlight  in the dawn1 if we knew 
what that is1 which constitutes matter4 
,it  would1 perhaps1 make the ,divine   
mind more immanent than we could dare   
to imagine4 ,but it is easier without   
measure1 judged of by our only  source  
of knowledge1 our own mental experience1
 to conceive of matter  as a product of 
mind1 than mind as a product of matter4 

,what1 then1 is it that the reverent    
mean by a #8creative act'8 ,what is     
involved in the affirmation1 #8,in the  
beginning ,god created the heavens  and 
the earth'8 ,must the answer be         
speculative8 or does the evidence  of   
,nature indicate a method8 ,if the      
answer must be wholly speculative1  it  
is without a shred of value4 ,but if the
 mode of creation be a  question of     
evidence1 who are the witnesses8 ,they  
are those who are  students and masters 
of the facts of ,nature4 ,willing or not
 willing1  in the end1 we must accept   
the facts of ,science4 ,what1 from the  
very  nature and constitution of our    
mind1 we are bound to accept as truth1  
it would be a travesty of all morality  
to ignore1 much more to reject4    ,what
 was gained to morals1 or religion1 by  
rejecting ,galileo's  demonstration of a
 revolving earth and a central sun8     
,when ,kepler  demonstrated the laws of 
planetary motion1 in the spirit of his  
age  he was obliged to suppose that the 

direct motion of the planets  was       
brought about by some spirit influence  
which he denominated  #8immateriate     
species1' capable of overcoming the     
inertia of material  bodies4 ,but the   
splendid insight of ,newton enabled him 
to perceive1  that the laws of planetary
 motion1 were a consequence of the      
cosmical  law of gravitation4 ,this took
 the moving planets out of spirit hands1
  and reduced the music of their motions
 to a method--a mechanical #8law4'  ,to 
thousands that was deemed a truce to    
#8atheism2' but it is an  unalterable   
truth2 and men yet believe in ,god4     
,within the range of living memory it   
has been held as vital to the  existence
 of theology that creation1 from the    
stars that fringe the  margin of the    
universe1 to the earth1 and the crown of
 manhood1 arose  in six literal days4   
,but science1 with no weapon but        
inexorable fact1  has made this for ever
 untenable4 ,but the foundations of     
religion are  unshaken4    ,science has 

removed whole regions and ons of        
phenomena1 from what was  considered the
 supernatural1 to the natural2 but to   
believe that this  is so much lost to   
theology is a feeble and faithless      
fallacy4    ,that conception of the     
,great ,creator which takes its rise in 
the  majestic law of universal          
gravitation must be sublimer than that  
which  thought of ,him as telling off   
spirits to move1 and bear up the        
planets1  in their paths4    ,can that  
be a higher view of an illimitable      
,creative ,mind1 which  conceived of    
,him as a ,power who caused the earth to
 be formed1 and the  heavens to be      
filled1 in six literal days1 rather than
 to think of ,him  to whom there can be 
no yesterday and no to-morrow1 but an   
unchanging  now1 as determining laws and
 forces1 which1 in the slow progression 
of  uncounted ages1 should express ,his 
creative will and accomplish ,his       
,divine idea8    ,i have read in vain1  
,i have thought in vain1 to understand  

what to  later theologians was the      
method and the meaning of a creative    
act4  #8,order is heaven's first law2'  
and law--method--is the very pulse of   
order4 ,surely creative action in matter
 could only have proceeded by  law8 ,it 
could only have been the prevision and  
predetermination1 by the  inscrutable   
,creator1 of definite affections of     
matter by force1 issuing  in rhythmic   
motions and cosmic harmonies1 which1 by 
their progress  through immeasurable    
time1 should accomplish the creative    
purpose4  #8,let there be light2' that  
is the equivalent1 in human thought1 of 
an  incomprehensible ,divine volition4  
#8,and there was light1' that is1 in    
human phrase1 the affirmation of its    
historic accomplishment4 ,but to  those 
who know1 as we at present do1 the      
science of light1 what time1  what      
power1 what majesty of method1 did its  
perfect accomplishment  involve6        
#8,and ,god said1 ,let there be lights  
in the firmament of heaven4' ,that1  in 

human phrase1 and according to human    
modes of thought1 expresses the         
mysterious intent of ,almighty ,mind to 
fill space with the splendour  we see2  
and to people it with intelligence of   
which we can form no  faintest vision4  
#8,and it was so1' that is the record of
 the realized  intent4 ,but how         
realized8 ,not by a material actor who  
#8,rounded in his palm those spacious   
orbs1      ,and bowled them flaming     
through the dark profound4'    ,that is 
impossible to thought2 a travesty of the
 sublimer conceptions  possible1 even to
 finite minds4 ,then do we conceive them
 as1 in our  human sense1 leaping into  
existence and place and relation and    
motion  and order8 ,all our knowledge   
repudiates this merely human conception4
    ,the only conception we can justly  
form is1 that in the awful mystery  of  
creative action1 ,divine will determined
 law1 modes of affection of  matter by  
motion1 through force3 making the dome  
of heaven and the  peopled earth the    

realized will of the ,eternal4    #8,and
 ,god said1 ,let the earth bring forth  
the living creature after his  kind4'   
,that is the utterance of the human     
conception1 which can alone  represent  
to us the ,divine resolve to fill the   
earth with life--and the  joy of living 
things4 #8,and it was so4' ,but what    
epochs of countless  ages filled the    
incalculable interval6 ,what life on    
life1 through age  on age1 moved in     
stately march from the lower to the     
higher1 while  the rocks kept           
imperishable record6 ,the facts of      
geology1 so far as  they carry us1 are  
more accurate and certain than any      
records of human  history4 ,and the     
irresistible lesson taught by the       
accurate study of  the fossil flora and 
fauna1 from the dawn of the ,laurentian 
epoch1 is a  persistent and upward      
unfolding of life-forms by law2 and the 
operation  of the law is as manifest1 as
 the operation of the law of increasing 
adaptation is visible1 in a historical  

study of naval architecture1  from the  
first rude plank1 the dangerous raft1   
right up1 through all  increasing       
adjustments and improved design1 to the 
latest ship with  stately curves and    
splendid speed4    ,there is a sense    
indeed in which creation by evolution or
 development  is taking place for ever  
around us4 ,development is evolution    
beginning  at a fixed point2 evolution  
is only development ab initio4    ,every
 spore that unfolds itself into a fern1 
every seed that gives  origin to another
 tenant of the forest1 every egg that   
peoples earth or  air or sea with       
another life1 is an instance of         
development4 ,it is only  abbreviated   
evolution2 evolution which gives a      
written record of its  laws in every    
stage1 down to the primitive ovum4      
,there the record of  the organism in   
itself ceases4 ,the primitive ovum is a 
simple cell4 ,the  worm1 the grayling1  
the eagle1 the man1 are evolved from    
such4    ,but can the egg unfold itself 

from this protoplasmic speck by any     
process save that of predetermined law  
and energy8 ,is not every  law that     
shall act1 and all the unchangeable     
power to enforce it1  contained         
potentially in that globule of matter   
which we cannot see8  ,every change that
 is wrought1 from the first that is     
discoverable1  to the last that ensues1 
in the evolving egg1 is one unbroken    
stream  of method2 force1 with mandates1
 as it were1 acting on matter1 with     
special adaptations4 ,never did human   
mechanist strive more visibly to  embody
 his prescribed purpose than do the     
progressive activities of the  embryo   
lead straight to the final result4 ,they
 did not1 as movements1  determine their
 own actions1 or the actions of each    
other2 they all lay  together           
potentially from the first4    ,in this1
 if you will carry back the conception  
of ,divine law and  purpose to the      
beginning1 and apply it to the          
incomprehensible majesty  of the        

universe1 ,i can see a miniature of     
suggestion as to the creative  method4  
,can it strip theology of one ray of the
 splendour of ,deity1 to find1  from the
 evidence of nature1 that ,he thought1  
and willed into action1  the balanced   
forces and immutable laws1 which were so
 related to each  other1 and to the     
foreseen requirements of onward and     
upward movement1  that their progress is
 music1 and their products are          
harmonies8--perfect  adjustments--and1  
amidst ever-changing circumstances1     
ever-changing  adaptations and          
self-adjusted design8    ,can there be  
any splendour of the ,infinite mind more
 ineffable and  effulgent than the      
evidence1 in ,his works1 that in the    
beginning ,he  determined the potency   
and prevision of all the life1 and all  
the  adaptations1 that ever have emerged
 or can emerge8    ,will it be urged    
that this one comprehensive law of      
creative action1  with all its methods  
and potentialities complete in the      

beginning1  must denude history of      
miracle8 must make all things inevitable
  sequences1 and every outcome in nature
 through all time only what must  be1   
when the moment for its emergence had   
come8 ,and that therefore the           
unforeseen would be impossible4 ,i      
submit that such an inference is not    
inevitable4 ,the universe becomes one   
lasting act of the unsearchable  but    
immanent ,eternal4 ,the power by which  
the self-adjusting mechanism  of the    
universe acts1 took its rise1 and has   
its continuity1 in ,him4    ,a miracle1 
in its broadest aspect1 is a wonderful  
event2 something1  which from the known 
course of phenomena1 science could not  
previse4  ,science would stultify her   
past and make impossible her future1 if 
she affirmed that the unprevised and    
marvellous could not happen4  ,says     
,professor ,huxley3 #8,a miracle1 in the
 sense of a sudden and  complete change 
in the customary order of nature1 is    
intelligible1  can be distinctly        

conceived1 implies no contradiction2 and
 therefore1  according to ,hume's own   
showing1 cannot be proved false by any  
demonstrative argument4'#ca             
,footnote #ca3 ,huxley's ,hume1 p4 #acc4
    ,our knowledge of the observed      
processes of nature erects no mental    
barrier to the occurrence of something  
never before observed4  ,miracles are   
not1 it is now broadly admitted1        
dependent on science1  but on evidence  
for their possibility and truth4 ,nay1  
more1 it is  conceivable that1 what to  
us might be profoundly miraculous1 might
 be  the outcome of sheer and unmodified
 natural law4    ,if we could annul the 
interval of time between the great minds
 of the  long past and bring them into  
direct and intelligent contact with the 
most marked victories of modern research
 and genius1 what would be  the effect8 
,let it be imagined that ,aristotle or  
,plato could stand by  while ,tyndall   
demonstrated to them in ,athens1 that   
they could hold  direct and instant     

intercourse with a friend in ,india2 or 
proved to  them1 that we can demonstrate
 the actual constituents of the sun and 
stars1 and their physical conditions1   
with the same certainty as we can       
determine the analysis of an earthly    
compound2 or bid the sunbeam paint  the 
portrait of a bird or beast in rapid    
motion2 or let them gaze upon  the      
marvellous world of the minute unfolded 
by the modern microscope2  and ,i do not
 hesitate to say that if he were the    
,aristotle or ,plato of  his own age1   
standing before these triumphs of this  
age1 he would be  standing in the       
presence of absolute miracles4 ,yet how 
have these1 to  ,plato1 unforeseen and  
wonderful events arisen8 ,only by       
discovery of1  and absolute obedience   
to1 the laws of nature as they are for  
ever  and immutably acting4 ,man has    
created nothing1 interrupted nothing1   
violated nothing3 he has obeyed2 and by 
obedience conquered4    ,then grant that
 mind1 by infinite wisdom and will1 gave

 origin to this  ever-unfolding         
universe1 by methods that are all and   
for ever known to  ,him1 as they can    
never be known to us1 is it according to
 reason to  contend that nothing shall  
ever happen even according to the strict
  methods of natural phenomena which    
past experience has never known8        
,that will happen1 on the assumption of 
a ,creative ,mind as the origin  of all1
 which is needful1 to complete the      
universe2 and what happens  need be no  
interruption1 no turning aside1 of the  
course of nature1 but  only sublime     
compliance with it4    ,but more3 one of
 the gravest conflicts of sheer material
 philosophy  with ,theism and ,theology 
is1 that by mechanical evolution design 
is swept clean from the universe2 that  
teleology has received its  death-blow4 
,science finds that phenomena are       
self-acting1 and self-adjusting4 ,the   
energy is competent2 the method is      
perfect for bringing about the  result  
investigated4 ,science can find no more2

 it asks no more2 and  materialism says1
 there is no more4 ,there is no design  
in it2 it is1  because to be at all1 it 
must be that4 ,there is no design in the
 form  of the river-bed which the mighty
 waters have engraved for themselves  in
 their irresistible movement down the   
mountain slope and along the  windings  
of the valley to the sea4 ,it is the    
result of the force of  gravity4 ,such  
is the argument4    ,but while science  
as such1 in strict obedience to its     
canons1 must stop  at the               
self-adjustment of immediate phenomena1 
and materialism will  stop there1 the   
reasoning faculties of the race1 as we  
have seen1 will  not stop there4 ,they  
must come at last1 by the laws of       
reason1 upon  the power and the         
intelligence by which the methods of    
nature were  made self-acting4          
,gravitation and the properties of water
 will account  for the perfect          
adaptation of the river to its bed1 and 
the bed to  the purpose of a river4 ,but

 how came gravity8 ,how came the        
properties  of water8 ,there may be1    
there is1 no direct design in the path  
of the  ,amazon or the ,danube2 but     
surely there is magnificence in the     
design  that caused the great1 the      
cosmic methods of nature so to          
co-operate  as to cause those rivers    
inevitably to carve their perfect paths8
 ,the  dynamics of nature are           
self-acting up to the very limit of our 
power of  research2 but after that1 and 
beyond it1 what8 ,why is the direction  
of nature's dynamical methods always and
 everywhere1 through all time  and      
space1 beneficent and beautiful8    ,it 
is only the design1 the teleology1 of   
the old school1 touched by the          
,ithuriel spear of modern knowledge1 and
 changing into a conception of          
universal design1 that can only have    
originated in an infinite mind4    ,the 
#8law of evolution' and that of         
#8variation and the survival of the     
fittest' may1 if you will1 be held to   

account for all that narrower  knowledge
 had attributed to direct design4 ,but  
evolution1 like  gravitation1 is only a 
method2 and the self-adjustments        
demonstrated  in the #8origin of        
species' only make it1 to reason1 the   
clearer1 that  variation and survival is
 a method that took its origin in mind4 
,it is  true that the egg of a moth1 and
 the eye of a dogfish1 and the forearm  
of a tiger must be what they are to     
accomplish the end of their  being4 ,but
 that only shows1 as we shade our mental
 eyes1 and gaze back  to the beginning1 
the magnificence of the design that was 
involved in  nature's beginning1 so as  
to be evolved1 by the designed rhythm of
  nature's methods4    ,whatever matter 
may be2 whatever force is2 or whether or
 not both  are the one inseverable      
product of omnipotent volition2 the     
first  affection of matter by force     
carried with it1 potentially1 the       
finished  purpose of the ,all-wise1     
whatever that may be4 ,every instance of

 what  such writers as ,darwin are      
obliged to write of as #8contrivance' or
  #8adaptation' throughout this universe
 as it now is1 or that shall yet  arise 
in it through all duration1 are1 and    
will be1 but factors of  related harmony
 in a stupendously vast interlocked     
#8mosaic' of design1  which in its      
entirety has a #8final purpose' too     
great for man to see4    ,it is admitted
 by the fullest and farthest thinkers1  
that the  teleological1 and the         
mechanical views1 of phenomena and their
 origin1  are not antagonistic4 ,instead
 of mutually excluding each other in    
thought1 they are the complement of each
 other4    ,to argue1 that because we   
can by analysis and research1 discover  
and  demonstrate the physical conditions
 or antecedents1 that1 apparently       
automatically1 bring about a manifest   
contrivance1 therefore1 we have         
excluded the possibility of any         
universal primal design1 is a mode of   
reasoning1 the fallacy of which1 surely1

 needs no great logical acumen  to lay  
bare4    ,because we discover the       
molecular shapes and movements that     
determine  the structure of a beautiful 
crystal1 it would be surely illogical   
and unwarranted to say that there was no
 design1 no arrangement in  the primary 
order of things1 out of which these very
 conditions  arose4 ,it is conceivable  
that there may be infinitely more mind  
in  the origination of that which       
automatically gives rise to a manifest  
#8contrivance1' than in directly        
originating it4    ,an ordinary watch   
is1 as a rule1 a good timekeeper1 under 
a fixed1  say a temperate meridian2 but 
take it to the arctic circle1 and it    
goes too fast2 or to the torrid zone1   
and it goes too slow4 ,but in a         
chronometer1 delicate compensations are 
made1 of a beautiful kind1 so  contrived
 as to counteract the thermal changes4  
,would it be logical to  think of the   
more complex contrivance as devoid of   
design because it is  self-acting8    ,i

 grant that there may not be absolute   
parity of reasoning in the human  as    
compared with the natural instance2 but 
,i only desire the reasoning  to apply  
to one essential point4 ,if primarily   
the methods of nature1  which by their  
rhythmic action automatically produce   
contrivances1  living or otherwise1 took
 their origin in mind1 the contrivances 
so  produced were so designed to be     
produced2 and this is contrivance of  an
 infinitely higher order than the       
self-compensating balance of the        
chronometer4 ,it is contrivances brought
 about by arrangements that are         
infinitely complex1 transcending all    
thought2 and which include in  their    
vast sweep1 all time1 all space1 all    
matter1 all motion1 and all  their      
relations1 from the most inconceivably  
minute phenomenon to the  most          
stupendous that ever has happened1 or   
can happen1 as a product of  nature4    
,we may easily reduce this to a         
practical form by illustration4 ,the    

arm or fore-limb of all mammals is      
constructed essentially on the  same    
type4 ,the forearm of the horse is most 
highly specialized4 ,in  the forearm    
there is1 as in the human skeleton1 the 
radius and the  ulna4 ,but the ulna has 
lost its function1 and is fused with the
  radius4 ,what we call the knee in the 
horse's fore-limb is really the  wrist4 
,there are eight bones in the human     
wrist4 ,the horse has only  seven4 ,now1
 immediately succeeding the wrist bones 
in the human hand1  are the five bones  
that form the palm2 and these are       
followed by the  five digits or fingers4
    ,it appears1 then1 that1 unlike the 
majority of mammal hands1 the horse  is 
peculiar4 ,instead of five bones        
corresponding to the palm bones1 it  has
 only one1 which is called the #8cannon 
bone2' and this is followed  by but one 
digit or finger with a huge nail4 ,the  
horse then walks upon  a single finger1 
viz4 the third1 on each fore foot and   
each hind foot4  ,why is this8 and can  

we discover the history of this         
modification8    ,examine the cannon    
bone of a horse with care2 you will find
 fixed on  either side of it two        
delicate bones1 called #8splints1' with 
actually  no mission in the economy of  
the extant horse4    ,now go steadily   
back in geological time4 ,there are     
three great  geological epochs1 the     
primary1 the secondary1 and the         
tertiary4 ,the  recent period called the
 quaternary is a sub-section of the     
last4 ,now  in the quaternary and upper 
tertiary1 fossil horses are found4 ,they
  correspond with the horses we see4    
,but in the middle of the tertiary      
epoch we come upon the horse1 not only  
in ,europe1 but in ,india1 and  above   
all in ,america1 with the splint bones1 
that we find in extant  horses fixed to 
the cannon bone1 as long as that bone   
itself1 and  provided with small        
spurious or useless hoofs1 while the    
ulna can be  traced for its whole       
length4    ,in the earliest miocene     

deposits the horse is found with these  
spurious  or partially aborted toes1 no 
longer useless1 but having the full     
length of the middle toe2 making the    
horse of that epoch a distinctly        
three-toed creature1 and each toe       
operative2 while the forearm is in a    
condition normal to mammals4    ,yet    
another form1 found in ,america1 shows1 
not only the three distinct  and useful 
toes1 but upon the third toe a splint1  
suggesting a rudiment  of the little or 
fifth finger2 while in the oldest of the
 tertiary  rocks has again been found a 
horse with the fourth finger complete4  
,while finally1 in the very earliest    
tertiary deposits is found a horse  with
 a foot of four perfect digits1         
consisting of the second1 the  third1   
the fourth1 and fifth fingers1 with a   
rudiment or splint of the  first finger 
distinctly visible4    ,similar facts   
reveal themselves in relation to the    
hind feet and  legs2 and slow variations
 palpably affected the entire body of   

the successive types of horse2 the      
teeth1 for example1 undergoing          
remarkable successive modifications3 and
 whilst the ,eohippus and the           
,orohippus1 the last types of horse1    
discovered respectively in the  oldest  
and later of the eocene beds1 possess   
forty-four teeth1 as in a  large number 
of fossil and extant mammalian forms1   
the recent horse has  the number reduced
 to forty1 and their forms remarkably   
altered1 as the  final outcome of a     
succession of modifications4    ,we have
 here1 then1 a series of generic types2 
for the true relations  of which to each
 other we are indebted to the insight of
 such workers  as ,huxley and ,marsh and
 ,lartet1 and others4 ,they do not      
afford us  illustrations of the minute  
and scarcely observable modifications   
which  the law of the origin of species 
involves2 they present us rather with  a
 series of family groups2 but the       
relation between them is such as  to    
leave the mind accustomed to biological 

investigations convinced1  that1 could  
we see all the forms that occurred      
between them1 there  could be no        
question as to the origin of these      
forms1 from eohippus  of the oldest     
eocene beds to equus of to-day4 ,unlike 
as in a general  sense they are1 they   
are progressive modifications1 with     
higher and  higher specializations1     
until1 in the extant horse1 the highest 
special  modification is attained4      
,it will harmonize with no dogma of     
theology1 and no doctrine of  science1  
to assume that these equine forms1      
separated by such enormous  epochs of   
time1 were specially created3 all       
accurate knowledge forbids  the         
supposition2 while varieties            
sufficiently marked1 such as the        
race-horse1 the giant and powerful      
dray-horse1 the ,shetland and the       
,norman ponies1 known to be derived from
 a common parentage1 give the  clearest 
sanction to the inference1 that what we 
now know of the  geological history of  

the horse proves it to be a product of  
the  ,darwinian law of evolution2 that  
there has been no total destruction  of 
equine 7or any other7 life in the great 
past2 but that there has  been a        
continuity of it1 borne from region to  
region1 and modified  continuously by a 
thousand changing circumstances4        
,consequently we  find1 in the rocky    
records of the past1 that organic types 
become  simpler1 and liker to each      
other1 as we trace them through the     
incomplete geological record to a dim   
and far off age4    ,here1 then1 we have
 a series of such generalized types1    
plainly related  to each other in time1 
leading us down from the horse of       
historic times  to less and less        
specialized forms of it1 as the epoch   
grows more  remote2 until in the upper  
mesozoic or lower eocene beds1 we find  
the  progenitor of the line of the      
equine types we know1 to be an animal   
with a splay foot of five toes1 adapted 
to slow movement in a boggy  soil4 ,the 

slow specialization adapted it to       
increasing rapidity and  ease of        
movement1 and modified states of soil2  
acting1 without doubt1  as an increasing
 protection against its enemies1 and    
providing it  with an ever surer means  
of obtaining abundant and suitable food4
 ,and  beneficial variation continued to
 act until the noble horse1 beautiful   
in form1 exquisitely graceful in action1
 and swift as the wind1 had  been thus  
created4    ,now the most absolutely    
assured1 the most universally accepted  
truth  within the whole realm of human  
knowledge and experience is the         
immutability of nature's laws2 and the  
certainty that their action has  been   
#8established for ever' through all     
space and all time4 ,great as  was the  
knowledge of ancient and classic        
peoples1 that of which they  knew       
relatively least1 was nature4 ,this     
arose from their inability  to perceive 
the inexpressible vastness of nature1 on
 the one hand1  and the detailed        

constitution of the earth and its       
universal flora  and fauna1 on the      
other4 ,the obvious inference as to the 
origin of  the universe1 as they knew   
it1 was1 that all that constituted the  
world and its occupants and inhabitants1
 mineral1 vegetable1 and  animal1 were  
individual direct creations4 ,but1      
knowing as we now  know1 the            
immutability and universality of the    
laws of nature1 in  relation equally to 
the organic and living as to the        
inorganic and  not-living1 and knowing  
as we do the geological and             
palontological  history of the earth1   
and the nature and characteristics of   
its living  inhabitants1 it is as       
manifest as the axioms of geometry1 that
 the  direct and supra-natural creation 
of new species1 or even new genera1  is 
absolutely untenable4    ,now modern    
biological science1 guided by the       
splendid genius and  ceaseless research 
of ,darwin1 and the whole field of      
biologists1 for  the past quarter of a  

century1 has been able for all practical
 purposes  to discover and demonstrate a
 great #8law' or method1 according to   
which  all the varieties of living      
#8species1' animal and vegetable1 have  
arisen2 connecting the remotest ages of 
the life of the globe with the  present 
flora and fauna in one unbroken         
continuity1 by one unchanging  method4  
,the organic history of any individual  
becomes an analogue of  the organic     
history of the world4 ,the individual   
begins existence as  a minute ovum1 and 
progresses to completeness4 ,the vast   
series of  organic forms1 fossil and    
extant1 began in one or more            
#8primordial  germs4' ,the law of all   
living things1 and especially the       
lowliest1  is rapid and abundant        
reproduction4 ,variations in individuals
 so  reproduced are as absolutely       
universal as reproduction itself4 ,it   
does  not require the accurate knowledge
 of the botanist or the zoologist to    
discover this4 ,a careful study of any  

group of living forms1 lowly or  highly 
organized1 will make this palpable to   
any observer4 ,the septic  organisms1   
for example1 which arise from germs 7not
 those which arise  from self-division7 
constantly vary2 and ,i have been able  
to make use  of this tendency so as to  
enable three of these wonderful organic 
and  vital specks to slowly change1 so  
as to adapt themselves to changed       
environments1 until1 in the course of   
years1 from normally living at a        
temperature of #fj ,fahr4 they lived at 
last1 and multiplied enormously1  at a  
temperature of #aeg ,fahr42 and in the  
slow process of adaptation1             
demonstrated fundamental changes were   
undergone by the organisms4#cb          
,footnote #cb3 ,journ4 ,roy4 ,micro4    
,soc4 #ahhg1 ,president's ,address4     
,a study of the ,desmids1 the ,diatoms1 
the ,radiolaria1 or the  ,foraminifera  
amongst minute organisms will show that 
variations are  so constant and so      
numerous1 that the determination of what

 is called  species1 is difficult1 and  
at times1 impossible4    ,who does not  
know of the varieties that are annually 
produced from  seed-growths of favourite
 flowering plants8--the pelargonium1 the
  primula1 the viola1 the rose1 and     
hundreds of others4    ,that this is not
 confined to forms under cultivation is 
equally  manifest4 ,common observation  
has not noted it perhaps1 but there  are
 no fewer than thirteen distinct forms  
of the common bramble or  blackberry1   
with stem1 flower1 and fruit            
sufficiently varied to have  induced    
some botanists to consider them species4
 ,although each when  seen is called by 
the majority of people #8the wild rose1'
 there are at  the very least seventeen 
natural varieties4 #8,artificial        
selection' has  had no part in these    
variations and a thousand others that   
might be  named4    ,consider the       
variations constantly arising in fowls1 
canaries1 dogs1  and cattle4 ,no litter 
of kittens is ever precisely alike1 or  

precisely  like either parent2 and this 
is true even in human families4         
,variation1 then1 is constant and       
universal2 it acts in all directions    
and in every living thing4 ,if1 amidst  
the exigencies of the history of  an    
organism1 some variation in the progeny 
is beneficial in altered  circumstances1
 it is by the very nature of things     
preserved4 ,the  offspring of all living
 organisms are greatly in excess of the 
number  that can reach maturity2 and    
with variations in every organism1 and  
in  every part of their organization1   
for ever occurring2 and environments1   
during great cycles of time1 undergoing 
constant and enormous changes2  it is   
palpable that successive modifications  
must arise1 and through  all the        
countless ages of the past have arisen3 
resulting always in  the #8survival of  
the fittest' or #8natural selection1'   
which #8signifies  the preservation of  
favourable individual differences and   
variations1  and the destruction of     

those which are injurious4'#cc ,this is 
palpable1 for individuals possessed of  
advantage over others must  have the    
best chance of surviving and multiplying
 their kind2 hence  arise #8varieties1' 
#8races1' and #8species2' and if the    
enormous age  of the period of life upon
 the globe1 and the vicissitudes through
  which it has passed1 be taken into    
account1 it is impossible for a         
biologist to withhold consent to the    
fact that a #8law1' a method1  has been 
demonstrated1 which has been a certain  
and powerful factor1  in producing the  
variety of the flora and fauna that have
 filled the  earth1 from the dawn of    
life upon the globe1 up to the extant   
animals  and vegetables which are the   
latest outcome of this great law4 ,this 
is  the conviction of all the experts of
 the world4     ,footnote #cc3 ,darwin's
 ,origin of ,species1 #fth ed4 p4 #fc4  
,that there are other factors of        
evolution not yet discovered is almost  
inevitable2 they1 however1 will be but  

added #8laws2' supplementary and        
co-ordinated methods--giving greater    
completeness to our knowledge of  the   
origin of species4    ,but having       
reached this conclusion1 we are at once 
compelled to ask1  ,what is the origin  
of this unceasing continuity of         
variation in all  living things8 this   
power to become constantly adapted to   
change of  environment1 and for ever1 in
 the fittest form1 to survive8 ,is not  
this  palpably a creative method8 ,is it
 not the emergence in time and history  
of the thought and will of the ,creative
 ,power in the beginning8--one of  the  
processes that lay enfolded in the very 
purpose of the production  of heaven and
 earth1 and which as a prevised method  
only awaited #8the  fulness of time' to 
come inevitably into play8    ,the      
earth1 as is well known1 and we have    
already pointed out1 is  constantly     
subject to minute1 as well as to smaller
 cyclic and great  secular1 changes4    
,nothing but an ability to become       

adapted through all  duration to current
 and recurrent changes1 could have made 
a continuity  of the living population  
of the globe possible4 ,we have found   
the  principal #8law' of those adaptive 
changes4 ,but because we have learned   
the nature of the law or method1 by     
which throughout all time1 these        
changes have been brought about2 and    
because the method appears  self-acting 
like the balance wheel of a chronometer1
 must we argue that  there is no design 
either in the method or its results8    
,that will not  satisfy the constant    
demands of reason4 ,finding the law     
according to  which a projectile moves1 
must not be confounded with the cause of
 its  motion4    #8,natural selection'  
cannot originate anything4 ,variation   
does not  explain itself4 ,why is it a  
property of all living things to vary   
indefinitely and in all directions8 ,the
 ,darwinian law has no existence        
without it2 but that #8law' no more     
accounts for this tendency1 than the    

law of falling bodies explains          
gravitation1 or shows why it acts as it 
does4    ,it is easy to explain the law 
of the compensations of a chronometer   
balance1 or a compensating clock        
pendulum2 but that does not account  for
 their existence4    ,the law of        
#8inheritance1' the likeness of progeny 
to parents1 is1 like  the law of        
variation1 universal4 ,but why is it so8
 ,if it were not so1  there could be no 
survival of the fittest4 ,yet it is no  
more explained  by the discovery of that
 law1 than the nature of that which     
thinks1 is  explained by a discovery of 
the laws of thought4    ,selection      
implies alternatives to select from4    
,the splendid organic  mechanism of all 
the animals of the earth1 with their    
perfect relations  to their sphere1     
could as a whole1 only have been brought
 about by  means that started for1 and  
led to1 that goal4 #8,the law by which  
structures originate is one thing2 those
 by which they are restricted1          

directed1 or destroyed is another4'#cd  
,footnote #cd3 ,origin of the ,fittest1 
by ,e4 ,d4 ,cope1 p4 #bbe4    ,then1    
because the horse becomes specialized   
and adapted to its  circumstances in a  
remarkable manner1 leaving evidence in  
the rocks of  long severed but          
successive epochs1 of the very manner in
 which it was  created as we know it2   
and because we have proof that this     
method is  practically self-acting1     
shall we stultify reason by assuming    
that in  its self-action there is no    
design8 that as a great rhythmic law it 
had  no origin8 that1 because to our    
powers of observation it is automatic1  
it explains its own existence8 or that  
it strips the mind1 by this  very       
automatism1 of any necessity for1 or    
right of1 having its origin  explained8 
,none of these assumptions are          
congruous2 they surely violate  the     
fundamental principles of thought4      
,we may be enabled no longer to say of  
any structure that it is a  #8final     

cause2' our insight is not deep enough  
for that2 but an equally  powerful      
weapon in defence of theism takes its   
place3 ,i designate it  #8,,concurrent  
,,adaptation2' that is1 fitness1 for    
ever1 throughout all  time and all      
space2 and fitness absolutely constant  
amidst all changes4  ,adaptation is     
universally concurrent with existence2  
and whether we  have to account for it  
by sudden and unexplained action1 or by 
the slow  operation of laws1 is a matter
 of no essential moment3 it is there4   
,nothing1 for example1 can be more      
certain1 than the powerful influence    
exerted on the coloration and morphology
 of flowers1 all over the  earth1 by the
 visits of insects4 ,the insects        
assiduously visit flowers  for food1 or 
nectar2 and by their visits the pollen  
of one flower  is carried to the        
stigmatic surface of another3 so        
effecting cross  fertilization4 ,the    
contrivances for making insect agency   
efficient1 are  so numerous1 so         

palpable1 and so exquisitely perfect as 
to entrance  the observer4 ,one flower  
has its nectar in a tube1 to reach which
 the  proboscis of the visiting insect  
must touch and split a delicate tissue  
and expose the moist adhesive surfaces  
of a couple of pollen masses1  which    
adhere to and are carried away by the   
insect1 in such a position  that1 in    
visiting another flower of the same     
species1 it must deposit  the pollen    
where alone it can do its fertilizing   
work4    ,another flower is so          
contrived1 that to reach the nectar1 the
 visiting  insect must touch a sensitive
 surface causing the rupture of a       
tissue1  which confines a pollen mass2  
but1 on the rupture of the tissue1 this 
flies out like an arrow at the unbidden 
guest2 and an adhesive end  sticks to   
the insect1 which is startled away2 but1
 visiting another  flower of a like     
kind1 deposits1 in the right place1 the 
fertilizing  pollen it unconsciously    
carries4    ,another flower has an      

ingenious arrangement by which it lures 
an insect  into its corolla1 and then   
imprisons it1 provided with plenty of   
food1  until its anthers are ripe1 when 
it sheds their pollen over the insect2  
after which1 by a special organic       
arrangement1 it opens the prison door   
and lets its visitor emerge1 charged    
with pollen1 to visit another  similar  
flower1 which will inevitably be in a   
condition to receive  fertilization from
 its pollen-covered body4    ,thousands 
of other instances might be given4      
,now we know perfectly the mutability of
 flowers4 ,it is highly probable  that  
the visiting insect and the visited     
flower were wholly unlike1  in some     
instances1 what they now are1 twenty    
thousand years ago2 and  it is equally  
improbable that they will be what they  
now are1 twenty  thousand years hence4  
,but that which this great biological   
law affirms1  is1 that whatever the     
changes1 and however brought about1 past
 or  future1 there never has been1 there

 is not1 and there never will be1  an   
instant's cessation of concurrent       
adaptation3--the operation of the       
#8law' that secures to all that lives   
adjustment to its environments4  ,that  
surely must be a method that took its   
origin in mind2 and it must  have had   
its prevised and preordered place       
potentially assigned1 from  the earliest
 creative movement2 as it must continue 
to have unceasing  action to the very   
terminus of all organic existence4      
,design1 purpose1 intention1 appear1    
then1 when all the facts of the         
universe are studied in the light of all
 our reasoning faculties1 to  be        
ineradicable from our view of the       
creation4 ,teleology does not now       
depend for its existence on ,paleyean   
#8instances2' but all the universe1  its
 whole progress in time and space1 is   
one majestic evidence of  teleology4    
,the will and purpose running through it
 are as incapable of  being shut out of 
our consciousness and reasoning         

faculties1 as its  phenomena and their  
modes are of being rendered wholly      
imperceptible by  our senses4    ,a     
#8mind' that is not a mind1 in any sense
 as we know it1 is1 to us1  nothing4    
,will1 to be will1 to us1 must be such  
as we know of2 though  it be infinite4  
,intelligence that is infinite cannot   
cease to be  intelligence4 ,to an       
infinite intelligence1 as to us1 in the 
same  conditions1 the properties of     
conic sections must be what we know     
them to be4 ,but an ,infinite ,mind     
would differ absolutely from ours in    
that there could be nothing tentative1  
nothing experimental in its  methods1   
through all time and space4 ,only the   
right means would ever be  employed1 or 
the right ends ever be brought about4   
,but1 surely1 even  an ,infinite will1  
in the realm of matter1 must use means4 
,when human  power takes a pebble from a
 great height and places it at the      
sea-level  it has only done what gravity
 could have done4 ,but when human will  

by  continuity of purpose combines      
materials to form a calculating machine1
  we have an evidence of the action of  
mind2 something1 which1 while it  is    
made and exists by the very laws of     
nature1 yet the laws of nature  could   
not1 by themselves1 have made4          
,similar results must be due1 then1 to  
similar conditions4 ,the  teleology1    
that is the inseverable motive1 as it   
were1 of all the  activities and        
interactions of nature1 must be the     
product of mind4    ,then was man1 as a 
physical being1 the terminal link in the
 great  progressive chain of living     
forms that had peopled the earth through
  countless ages8 ,or does he1 in       
physical origin1 stand apart8 ,is he a  
being from whose existence a new        
creative epoch dates8 ,or is he the     
final product of the vast ancestral line
 of life that ran through all  the ages8
 ,did ,god make man #8of the dust of the
 ground' by some process  of which we   
can form no conception1 and can discover

 no trace8 ,or is  there evidence that  
the ,creator made man of the dust of the
 ground by  majestic laws1 acting over  
vast epochs1 until he had become meet   
for  the inbreathing of a higher nature8
    ,that is a question of profoundest  
interest4 ,but if the authoritative  and
 final demonstration were given either  
way to-morrow1 we1 in  ourselves1 should
 remain unaltered4 ,we should be        
conscious of no  uplifting and of no    
fall4 ,immediate or mediate creation1 if
 ,god be  the author1 must be alike     
,divine4 ,to fear the consequences of   
honest  truth seeking research on this  
momentous question1 is to manifest      
little love of truth for its own sake1  
on the one hand2 and little             
stalwartness of personal conviction1 as 
to the security of the  foundation of   
professed beliefs1 on the other4        
,whether we will or not1  the whole     
matter will be searched to its deepest  
depths4 ,but amidst all  the conflict of
 opinion as to details1 in one thing all

 are agreed1  and that is1 that the gulf
 between man and the noblest apes is    
such  as to be practically without      
comparison4 ,whatever science may be    
able  to show ultimately as to the      
relation of man to the anthropoid apes1 
there is to-day no biologically         
demonstrated and direct kinship4 ,that  
the anthropoid apes1 as we know them1   
were in any proper sense the  direct    
ancestors of man1 is not a serious      
contention of even extreme              
evolutionists4 ,the facts before us do  
not justify it4 ,the highest ape  is    
still an ape2 and whilst the oldest     
human remains1 such as the  ,eugis and  
,neanderthal skulls1 discovered in      
association with evidences  of immense  
antiquity1 have remarkable              
characteristics1 pointing in  some      
respects in the direction of the great  
apes1 they are still the  crania of men4
 ,after a critical and exhaustive       
examination of the two  skulls above    
referred to1 ,professor ,huxley says    

concerning the ,eugis  skull3 #8,its    
measurements agree equally well with    
those of some ,european  skulls4 ,and   
assuredly there is no mark of           
degradation about any part  of its      
structure4 ,it is1 in fact1 a fair      
average human skull1 which  might have  
belonged to a philosopher1 or might have
 contained the  thoughtless brains of a 
savage4'#ce ,and in summing up the      
results of  an equally critical         
examination of the far more remarkable  
,neanderthal  skull1 the same           
unquestionable authority says3 #8,in no 
sense1 then1  can the ,neanderthal bones
 be regarded as the remains of a human  
being  intermediate between men and     
apes4 ,at most they demonstrate the     
existence of a man whose skull may be   
said to revert somewhat towards  the    
pithecoid type4444 ,and indeed1 though  
truly the most pithecoid of  known human
 skulls1 the ,neanderthal cranium is by 
no means so isolated  as it appears to  
be at first1 but forms in reality the   

extreme term of  a series leading       
gradually from it to the highest and    
best developed  of human crania4'#cf    
,nothing has arisen to seriously modify 
these  authoritative statements4 ,no    
thorough anatomist practically familiar 
with the structure of the anthropoids on
 the one side1 and man on the  other1   
could attempt to argue that man can be  
directly a descendant  of chimpanzee1   
gorilla1 or orang4 #8,i may say1' says  
,huxley1 #8that the  fossil remains of  
man hitherto discovered do not seem to  
me to take us  appreciably nearer to    
that lower pithecoid form1 by the       
modification of  which he has probably  
become what he is4'#cg     ,footnote    
#ce3 ,man's ,place in ,nature1 ,huxley1 
p4 #aeg4     ,footnote #cf3 ,man's      
,place in ,nature1 ,huxley1 p4 #aeg4    
,footnote #cg3 ,ibid4 p4 #aei4    ,but  
let us beware of mistaking1 or even     
distorting1 the true meaning  of this1  
as understood by the philosophical      
evolutionist4 ,it does not  for a moment

 place the physical nature of man       
outside the range of the  great creative
 law of natural selection4 ,no          
arrangement of the monkeys  can present 
us with a rational order of development1
 of which man is  physically the latest 
and highest outcome4 ,but the precursor 
of man1  of whose actual existence no   
direct proof has yet arisen1 is assumed1
  on the evidence of absolutely         
innumerable details1 the full value of  
which is only to be clearly seen by     
experts1 to have ascended1 not from  any
 anthropoid1--chimpanzee1 gorilla1 nor  
orang1--but these apes are  found to    
form the nearest branch existing1       
produced by the same trunk1  out of     
which1 physically1 man's nature was1 by 
the law of descent1  evolved4    ,that  
the embryological and anatomical        
resemblances between man and the        
highest apes are of a profound and      
striking character1 no sane educated    
man would attempt to traverse2 and that 
this involves close biological          

relationship1 and proves the operation  
on each1 of the same organic  laws of   
development1 so far as physical origin  
is concerned1 is also  certain4    ,that
 there are evidences of an antiquity of 
the human race1 as such1  immensely     
disproportionate to that indicated in   
the absolutely  unreliable and useless  
#8received' chronologies1 it would be   
folly to  doubt and immorality to       
neglect4 ,it is evidenced by man's      
works1 which  are shown1 without        
question1 to be of indefinitely vast    
antiquity2 and  correspond1 in the main1
 with the works of races of men still   
living4  ,it is shown by the enormous   
antiquity of races of men as we know    
them2  by the vast age of languages1    
made evident1 by a deep analysis of     
their  structure1 as sister and parent  
languages2 as well as by the great age  
of even human remains4    ,now all this1
 taken in connection with the anatomical
 structure and  embryological           
development of man1 makes it impossible 

to suppose that  man's physical nature  
was not a product of the same great     
creative  laws1 the same vital          
processes1 as those that gave origin to 
the  chimpanzee or the gorilla2 a slow  
creation1 through a long line of  varied
 life1 from #8the dust of the ground1'  
the elements of the earth4  ,there is in
 this relation an almost marvellous     
insight in ,david's song3--        #8,i 
will give thanks unto ,thee2 for ,i am  
fearfully and wonderfully made3         
,wonderful are ,thy works2      ,and    
that my soul knoweth right well4        
,my frame was not hidden from ,thee1    
,when ,i was made in secret1      ,and  
curiously wrought in the lowest parts of
 the earth4      ,thine eyes did see    
mine unperfect substance2      ,and in  
,thy book were all my members written1  
,which day by day were fashioned1       
,when as yet there was none of them4'#ch
     ,footnote #ch3 ,ps4 cxxxix4 vers4  
#ad-af4    ,by what link man is united  
physically to the great series below    

him1  by what line and in what specific 
manner he arose1 it has not yet been    
given to science to determine4          
,biological science sees1 with          
inevitable  certainty1 that he must have
 been in vital union with that series2  
that  physically he is a part of the    
majestic organic whole1 from the first  
dawn of life upon the globe until now4  
,at the same time it is equally certain 
that other agencies which  could not    
have acted on ape or other mammal1 nor  
indeed on any other  living form        
besides1 came into operation1 when man1 
as such1 became an  inhabitant of this  
earth4    ,nor is it by any means other 
than conceivable that science1 which    
has transformed the face of the world in
 fifty years1 may be able to            
demonstrate the actual physical line of 
man's origin4 ,but if that be  so1 if   
the line along which man's physical     
nature was moulded of the  dust of the  
ground1 by the ,creative ,mind and will1
 were made so plain  that none could    

refuse the evidence1 it may leave       
undisturbed our  mental peace1 and      
unaltered our conviction of the dignity 
and majesty  of man4 ,it would leave our
 responsibilities undiminished1 our     
rights  uninfringed1 and our hopes      
unclouded4    ,the saint is none the    
less saintly1 because he is ancestrally 
the last1  and prevised outcome1 of an  
inconceivably grand progression of      
creative  laws1 operating through       
countless cycles1 than he would have    
been1 as  the descendant of a man       
produced by an isolated act of creation4
 ,the  song of the nightingale is no    
iota less rich in fluent melody because 
its larynx was modified from less       
melodious forms2 and the martyrdom  of  
,paul1 or the noble sacrifices of heroes
 and reformers to secure the  sacred    
rights of liberty and truth for their   
fellow-men1 are none the  less exalted  
because we must trace their ancestry to 
the slow operation  of creative laws1   
which in the great unbroken stream of   

life upon the  earth gave origin to the 
monod1 the coral-polyp1 the mollusc1 the
  lizard1 the aye-aye1 and the          
chimpanzee4 ,verily1 if the researches  
of  science demonstrate that this was   
the method of creative action1 we may   
not murmur4    ,the sovereignty of man  
does not depend on a particular view of 
the  exact manner in which the ,creator 
caused the elements of the earth to     
produce his frame4 #8,and the ,lord ,god
 formed man of the dust of the  ground2'
 it is not how ,he so formed him4 ,none 
has power to affirm  or to deny how1    
unless with reverent hands he find it   
written in the  rocks1 or woven         
indelibly with the very structure of man
 himself4 ,it is  because men have      
interpreted1 without evidence1 the      
stages of creative  action1 and welded  
these non-essentials with iron girdles  
of dogma1  that faith has again and     
again been imperilled4    ,the true     
crown of manhood1 the final majesty and 
exalted mystery of  creative power1 was 

not man's body1 but his soul4 #8,and    
breathed into  his nostrils the breath  
of life1 and he became a living soul1'  
is the  expression of that which gives  
his unshared dignity to man4    ,what is
 meant by this1 who shall explain8 ,who 
can peer into the depths  of a mystery  
so profound8 ,it defies all our powers  
of search2 dare  we make a special      
interpretation or understanding of how  
this was  brought about1 an essential of
 belief8 ,is it not enough that it was  
the  supreme1 as it was1 so far as our  
present knowledge will carry us1 the    
final outcome of creation8    ,when the 
,creative ,power and wisdom had built   
man's physical nature of  the dust of   
the ground1 whether suddenly or slowly1 
by this method  or by that1 ,he breathed
 into his nostrils the breath of life1  
and  he became a living soul4 ,it was   
the possession of what we call the  soul
 that gave to the manhood its being4    
,how this was imparted1 who  can know8  
who shall explain8 ,even if the very    

method be at last  discovered1 or       
approximated1 the unalterable question  
must remain1  why the method1 the law1  
brought about so sublime a result1 and  
from  whence came the conditions that   
made the laws direct themselves to  such
 an exalted end4 ,in fine1 how physical 
laws could so be caused to  act as to   
give origin to consciousness1 thought1  
and moral faculties4  ,plainly1 this    
#8end' must have lain in the ,divine    
#8beginning2' and we  must go behind and
 below the mechanics of phenomena and   
explain their  vera causa2 we must find 
our way above matter not-living in the  
great  past1 and fathom the very essence
 of the cause that made it live1  before
 we can attempt to explain the origin of
 that self in man which  looks upon and 
knows itself4 ,we have seen that matter 
and force will  not1 as sole factors1   
lend themselves to a philosophy of the  
origin and  explanation of this4 ,a     
linear arrangement of the ascending     
mentality of  brutes does not really    

explain1 or even minimize1 the          
difficulties of  the problem4 ,it simply
 makes the area of the problem the      
wider4    #8,i am1' #8,i can1' #8,i     
ought1' #8,i think1' with equal         
freedom--of an atom or  a universe1 of a
 rosebud or a ,deity1 of myself or of my
 race1 of the  grandeur of right and the
 baseness of wrong--these are the       
impenetrable  mysteries which no        
property known to us in matter1 and no  
process ever  seen by us in matter and  
force1 can ever explain4    ,no doubt   
the most profound and active minds      
amongst men will always  endeavour to   
correlate the access even of mind1 with 
modifications of  cerebral and neural   
matter4 ,but if that be approximately   
done1 the real  problem will remain     
simply untouched4 ,true1 we can afford  
no better  explanations than those which
 philosophy offers2 but we may not blind
  ourselves to the true value of these4 
,mind is inseverably associated  with   
neural matter2 we do not know1 and      

cannot even think of it1 as  emerging as
 a product of neural matter4 ,we must   
distinguish clearly  between scientific 
evidence and plausibilities of a        
philosophical kind  expressed in        
scientific language4 ,we shall be       
fascinated again and  again with a      
brilliant intellectual arrangement of   
things known1 with  things guessed1     
leading to hypothetical                 
#8interpretations' of the most          
impenetrable mysteries4 ,but the fact   
remains1 that the activities of         
intellect are inexpressible in terms of 
matter and motion4 ,mind only  can give 
origin to mind4 ,until it is congruous  
to think that parallel  lines can       
enclose a space1 that #bbg1 that out of 
nothing something  can come1 it will be 
incongruous1 in spite of subtle and     
ceaseless  effort1 to construct         
hypotheses by which y shall by its own  
act  change into x1 or1 in other words1 
by which mind1 with its absolute        
disparity to matter1 shall come forth as

 an unaided and necessary  product of   
matter as affected by motion4           
,,morrison ,,and ,,gibs1 ,,edinburgh1   
,,printers ,,to ,,her ,,majesty',s      
,,stationery ,,office4                  
,theological ,books                     
,,published ,,at ,,the                  
,,wesleyan-,,methodist ,,book-,,room4   
,arthur's 7,rev4 ,w41 ,m4,a47 ,religion 
without ,god1 and ,god without          
,religion4        ,i4--,,positivism     
,,and ,,mr4 ,,frederic ,,harrison1 #bs41
 paper covers4     ,,ii4--,,agnosticism 
,,and ,,mr4 ,,herbert ,,spencer1 #ds4   
#f;d41 paper covers4    ,,iii4--,,deism 
,,and ,,sir ,,james ,,fitzjames         
,,stephen1 #gs4 #f;d41 cloth4           
,arthur's 7,rev4 ,w41 ,m4,a47 ,the      
,tongue of ,fire2 or1 the ,true ,power  
of   ,christianity4 ,crown #hvo1 #ds4   
#f;d4     ,bank's 7,rev4 ,j4 ,s47 ,a    
,manual of ,christian ,doctrine4 ,crown 
#hvo1 #cs4 #f;d4     ,blencowe's 7,rev4 
,geo47 ,christian ,positivism2 or1 a    
,direct ,divine   ,revelation a         

,necessary ,correlative of ,humanity4   
,crown #hvo1 #cs4 #f;d4     ,blencowe's 
7,rev4 ,geo47 ,the ,sabbath1 ,divine and
 ,regal4 ,a ,symbol of the   ,goodness  
and ,authority of ,god4 ,crown #hvo1    
#bs4 #f;d4     ,cubbitt's 7,rev4 ,g47   
,dialogues on ,pulpit ,preparation1 with
 ,fifty-two   ,sketches of ,sermons4    
,crown #hvo1 #bs4 #f;d4     ,entire     
,sanctification attainable in this      
,life4 ,being ,john ,wesley's   8,plain 
,account of ,christian ,perfection10 and
 ,john ,fletcher's   8,practical        
,application of the ,doctrine to        
,various ,classes of   ,christians40    
,royal #cbmo1 #as42 gilt edges1 #as4    
#d;d4     ,fletcher's 7,rev4 ,j47 ,an   
,appeal to ,matter of ,fact and ,common 
,sense2 or1   a ,rational ,demonstration
 of ,man's ,corrupt and ,lost ,estate4  
#abmo1 #bs4     ,fletcher's 7,rev4 ,j47 
,five ,checks to ,antinomianism4 #abmo1 
#ds4 #f;d4     ,fletcher 7,rev4 ,j474   
,the ,works of the ,rev4 ,john ,fletcher
 with his ,life1   by the ,rev4 ,,joseph

 ,,benson4 #i vols4 #abmo1 #a1 #aas4    
#f;d4     ,garrett's 7,rev4 ,charles7   
,loving ,counsels3 ,sermons and         
,addresses4 ,with   ,portrait4 ,library 
,edition1 post #hvo1 #es4 ,cheap        
,edition1 crown #hvo1 #bs4   #f;d4      
,geden's 7,rev4 ,j4 ,d47 ,didsbury      
,sermons3 ,fifteen ,discourses preached 
in   the ,wesleyan ,college ,chapel1    
,didsbury1 by ,,john ,,dury ,,geden4    
#hvo1 #es4     ,gregory's 7,rev4 ,b41   
,d4,d47 ,sermons1 ,addresses1 and       
,pastoral ,letters4   ,with a ,portrait 
of the ,author4 ,demy #hvo1 #es4        
,gregory's 7,rev4 ,j4 ,r47 ,an          
,examination of the ,doctrines of       
,conditional   ,immortality and         
,universalism4 ,by the ,rev4 ,j4        
,,robinson ,,gregory4 ,crown   #hvo1    
#bs4 #f;d4     ,gregory's 7,rev4 ,j4    
,r47 ,illustrations of ,fulfilled       
,prophecy4 ,numerous   ,engravings4     
,crown #hvo1 #bs4     ,hannah's 7,rev4  
,j41 ,d4,d47 ,introductory ,lectures on 
the ,study of   ,christian ,theology3   

with ,outlines of ,lectures on the      
,doctrines of   ,christianity4 ,with    
,memoir by ,dr4 ,,pope4 ,crown #hvo1    
#cs4 #f;d4     ,horbery 7,m47 ,an       
,enquiry into the ,scripture ,doctrine  
concerning the   ,duration of ,future   
,punishment4 ,reprinted from the        
,edition of #agdd4   ,crown #hvo1 #cs4  
#f;d4     ,jackson 7,rev4 ,t47 ,the     
,duties of ,christianity theoretically  
and   practically considered4 ,crown    
#hvo1 #ds4     ,jackson 7,rev4 ,t47 ,the
 ,institutions of ,christianity         
exhibited in their   ,scriptural        
,character and ,practical ,bearing4     
,crown #hvo1 #es4     ,jenkins 7,rev4   
,e4 ,e41 ,m4,a47 ,sermons and ,addresses
 delivered during his   ,presidential   
,year4 #hvo1 #es4     ,mahan's 7,rev4   
,asa1 ,d4,d47 ,out of ,darkness into    
,light2 or1 ,the ,hidden   ,life made   
,manifest4 ,third ,edition4 ,crown #hvo1
 #cs4 #f;d4     ,mahan's 7,rev4 ,asa1   
,d4,d47 ,autobiography3 ,intellectual1  
,moral1 and   ,spiritual4 ,crown #hvo1  

#es4     ,pearse's 7,rev4 ,m4 ,g47      
,praise3 ,meditations in the ,one       
,hundred and ,third   ,psalm4 ,royal    
#afmo1 #bs4 #f;d4     ,pearse's 7,rev4  
,m4 ,g47 ,thoughts on ,holiness4 ,royal 
#afmo1 #bs4 #f;d4     ,pearse's 7,rev4  
,m4 ,g47 ,some ,aspects of the ,blessed 
,life4 ,royal #afmo1   #bs4 #f;d4       
,pope's 7,rev4 ,w4 ,b41 ,d4,d47 ,a      
,compendium of ,theology1 ,biblical1    
,dogmatic1 ,historical4 #c vols4 #hvo1  
#a1 #aas4 #f;d42 half morocco1 #b4      
,pope's 7,rev4 ,w4 ,b41 ,d4,d47 ,a      
,higher ,catechism of ,theology4 ,demy  
#hvo1   #hs4 #f;d42 crown #hvo1 #es4    
,pope's 7,rev4 ,w4 ,b41 ,d4,d47         
,discourses1 chiefly on the ,lordship of
 the   ,incarnate ,redeemer4 ,third     
,edition4 ,demy #hvo1 #hs4 #f;d4        
,pope's 7,rev4 ,w4 ,b41 ,d4,d47         
,sermons1 ,addresses1 and ,charges      
delivered   during his ,presidential    
,year4 #hvo1 #hs4 #f;d4     ,pope's     
7,rev4 ,w4 ,b41 ,d4,d47 ,the ,inward    
,witness1 and other ,discourses4   ,demy

 #hvo1 #gs4     ,pope's 7,rev4 ,w4 ,b41 
,d4,d47 ,the ,prayers of ,st4 ,paul4 ,an
 ,analysis and   ,exposition of the     
,devotional ,portion of the ,apostle's  
,writings4 #hvo1   #gs4     ,punshon's  
7,rev4 ,w4 ,m41 ,,ll4,d47 ,sermons4 #b  
vols4 crown #hvo1 #es4 each4            
,randle's 7,rev4 ,m47 ,for ,ever6 ,an   
,essay on ,eternal ,punishment4 ,third  
,edition4 ,crown #hvo1 #es4     ,rigg's 
7,rev4 ,j4 ,h41 ,d4,d47 ,a ,comparative 
,view of ,church ,organisations3        
,primitive and ,protestant4 ,with a     
,supplementary ,chapter on 8,methodist  
,secessions and ,methodist ,union40     
,demy #hvo1 #es4     ,rigg's 7,rev4 ,j4 
,h41 ,d4,d47 ,discourses and ,addresses 
on ,leading ,truths   of ,religion and  
,philosophy4 ,demy #hvo1 #ajs4          
,rigg's 7,rev4 ,j4 ,h41 ,d4,d47 ,modern 
,anglican ,theology4 ,chapters on       
,,coleridge1 ,,hare1 ,,maurice1         
,,kingsley1 and ,,jowett3 and on the    
,doctrine of   ,sacrifice and           
,atonement4 ,third ,edition1 revised2 to

 which is prefixed   a ,memoir of the   
late ,canon ,,kingsley1 with ,personal  
,reminiscences4   ,crown #hvo1 #gs4     
#f;d4     ,rigg's 7,rev4 ,j4 ,h41       
,d4,d47 ,the ,sabbath and the ,sabbath  
,law before and   after ,christ4 ,second
 ,edition4 ,crown #hvo1 #bs4            
,roberts's 7,rev4 ,r47 ,my ,later       
,ministry3 ,sermons and ,addresses4 ,by 
the   ,rev4 ,,richard ,,roberts4 ,crown 
#hvo1 #cs4 #f;d4     ,robinson's 7,rev4 
,e4 ,j47 ,how to ,pray and ,what to     
,pray for4 ,an   ,exposition of the     
,lord's ,prayer and ,christ's           
,introductory ,sayings4 ,by   the ,rev4 
,,edward ,,jewitt ,,robinson4 ,crown    
#hvo1 #es4     ,robinson's 7,rev4 ,e4   
,j47 ,the ,caravan and the ,temple1 and 
,songs of the   ,pilgrims4 ,psalms      
cxx4-cxxxiv4 ,crown #hvo1 #cs4 #f;d4    
,robinson's 7,rev4 ,e4 ,j47 ,the ,mother
 of ,jesus not the ,papal ,mary4 ,crown 
#hvo1 #fs4     ,rowe's 7,rev4 ,g4 ,s47  
,at ,his ,feet4 ,daily ,lessons in the  
,gospels for   ,devotional ,use4 ,royal 

#afmo1 #as4 #f;d4     ,rowe's 7,rev4 ,g4
 ,s47 ,on ,his ,day4 ,a ,morning        
,portion for each ,sabbath in   the     
,year4 ,royal #afmo1 #as4 #f;d4         
,rowe's 7,rev4 ,g4 ,s47 ,the ,psalms in 
,private ,devotion4 ,royal #afmo1 #bs4  
,tyson's 7,rev4 ,w47 ,expository        
,lectures on ,st4 ,paul's ,epistle to   
the   ,romans4 #hvo1 #gs4 #f;d4         
,unsworth's 7,rev4 ,w47 ,the ,aggressive
 ,character of ,christianity4 ,crown    
#hvo1 #cs4 #f;d4     ,unsworth's 7,rev4 
,w47 ,the ,brotherhood of ,men2 or1     
,christian ,sociology4   ,second        
,edition1 ,crown #hvo1 #ds4     ,waddy's
 7,rev4 ,s4 ,d47 ,sermons4 ,crown #hvo1 
#ds4     ,waddy 7,s4 ,d41 ,esq47 ,a     
,harmony of the ,gospel in the ,revised 
,version4   ,crown #hvo1 #cs4 #f;d4     
,watkinson's 7,rev4 ,w4 ,l47 ,mistaken  
,signs3 and other ,papers on ,christian 
,life and ,experience4 ,crown #hvo1 #bs4
 #f;d4     ,watson's 7,rev4 ,r47        
,sermons and ,sketches of ,sermons1 #c  
vols4 demy #hvo1   #aes42 #c vols4 post 

#hvo1 #ajs4 #f;d4     ,watson's 7,rev4  
,r47 ,theological ,institutes2 or1 ,a   
,view of the   ,evidences1 ,doctrines1  
,morals1 and ,institutions of           
,christianity4 #d   vols4 royal #ahmo1  
#ads4     ,watson 7,rev4 ,r47 ,the      
,works of4 ,with ,memoir by the ,rev4   
,,thomas   ,,jackson4 #ac vols4 demy    
#hvo1 #c1 #es42 #ac vols4 post #hvo1 #b1
 #es4 #f;d4     ,wesley's 7,rev4 ,j41   
,m4,a47 ,fifty-three ,sermons4 ,crown   
#hvo1 #cs4 #f;d4     ,wesley's 7,rev4   
,j41 ,m4,a47 ,sermons on ,several       
,occasions4 ,complete   ,edition1       
containing ,one ,hundred and ,forty-one 
,sermons1 and a ,life of   the ,author  
by the ,rev4 ,,john ,,beecham1 ,d4,d4 #b
 vols4 crown #hvo1 #gs42 ,fine          
,edition1 #c vols4 crown #hvo1 #ajs4    
#f;d42 ,library ,edition1 #c vols4 demy 
#hvo1 #aes4     ,wesley 7,rev4 ,j41     
,m4,a47 the ,prose ,works of4 ,edited by
 the ,rev4 ,,thomas   ,,jackson4 ,this  
,edition contains all the latest        
corrections of the   ,author2 and       

includes the ,life of ,mr4 ,wesley by   
the ,rev4 ,,john ,,beecham1   ,d4,d4    
,library ,edition1 #ad vols4 demy #hvo1 
#c1 #ajs4 ,cheap ,edition1 #ad   vols4  
post #hvo1 #b1 #bs4     ,williams'      
7,rev4 ,h4 ,w41 ,d4,d47 ,a ,manual of   
,natural and ,revealed   ,theology4     
,designed especially for ,local         
,preachers and ,sunday-,school          
,teachers4 ,crown #hvo1 #cs4 #f;d4      
,wiseman's 7,rev4 ,l4 ,h41 ,m4,a47 ,men 
of ,faith2 or1 ,sketches from the ,book 
of ,judges4 ,fifth ,thousand4 ,crown    
#hvo1 #bs4 #f;d4     ,wiseman's 7,rev4  
,l4 ,h41 ,m4,a47 ,christ in the         
,wilderness2 or1 ,practical   ,views of 
our ,lord's ,temptation4 ,crown #hvo1   
#bs4 #f;d4                              
,,the ,,fernley ,,lectures4       ,the  
,holy ,spirit3 ,his ,work and ,mission4 
,by ,g4 ,,osborn1 ,d4,d4 ,demy #hvo1    
paper covers1 #f;d4     ,the ,person of 
,christ3 ,dogmatic1 ,scriptural1        
,historical4 ,with ,two   additional    
,essays on the ,biblical and            

,ecclesiastical ,development of   the   
,doctrine1 and ,illustrative ,notes4 ,by
 the ,rev4 ,w4 ,b4 ,,pope1 ,d4,d4       
,demy #hvo1 cloth1 #gs4     ,jesus      
,christ1 the ,propitiation for our      
,sins4 ,by the ,rev4 ,,john ,,lomas4    
,demy #hvo1 sewed1 price #f;d4     ,the 
,holy ,catholic ,church1 the ,communion 
of ,saints4 ,with ,notes and   ,essays  
on the ,history of ,christian           
,fellowship1 and on the ,origin   of    
8,high ,church0 and 8,broad ,church0    
,theories4 ,by the ,rev4 ,,benjamin     
,,gregory1 ,d4,d4 ,demy #hvo1 #bij      
pages1 paper covers1 #cs4 #f;d42 cloth1 
#ds4   #f;d4     ,the ,doctrine of a    
,future ,life as contained in the ,old  
,testament   ,scriptures4 ,by the ,rev4 
,,john ,,dury ,,geden4 ,second ,edition4
 ,demy #hvo1   paper covers1 #as42      
cloth1 #bs4     ,the ,priesthood of     
,christ4 ,with ,notes by the ,rev4      
,,henry ,w ,,williams1   ,d4,d4 ,demy   
#hvo1 paper covers1 #as42 cloth1 #bs4   
,modern ,atheism3 ,its ,position and    

,promise4 ,by the ,rev4 ,,ebenezer ,e4  
,,jenkins1 ,m4,a4 ,demy #hvo1 paper     
covers1 #as42 cloth1 #bs4     ,life and 
,death1 the ,sanctions of the ,law of   
,love4 ,by ,g4 ,w4 ,,olver ,b4,a4       
7,published for the ,author47 ,demy     
#hvo1 sewed1 #as42 cloth1 #bs4          
,life1 ,light1 and ,love3 ,the          
,principles of ,holiness4 ,by ,,alfred  
,j4   ,,french1 ,b4,a4 ,demy #hvo1 paper
 covers1 #as42 cloth1 #bs4              
,christianity and the ,science of       
,religion4 ,by the ,rev4 ,,john ,,shaw  
,,banks4   ,demy #hvo1 papers covers1   
#as42 cloth1 #bs4     ,the ,dogmatic    
,principle in ,relation to ,christian   
,belief4 ,by the ,rev4 ,f4   ,w4        
,,macdonald4 ,demy #hvo1 paper covers1  
#as42 cloth1 #bs4     ,the ,witness of  
the ,spirit4 ,by the ,rev4 ,,robert     
,,newton ,,young1 ,d4,d4 ,demy   #hvo1  
paper covers1 #as12 cloth1 #bs4     ,on 
the ,difference between ,physical and   
,moral ,law4 ,by the ,rev4 ,,william    
,,arthur1 ,m4,a4 ,demy #hvo1 paper      

covers1 #bs42 cloth1 #cs4     ,the      
,universal ,mission of the ,church of   
,christ4 ,by the ,rev4 ,b4 ,,hellier4   
,demy #hvo1 paper covers1 #as42 cloth1  
#bs4     ,methodism in the ,light of the
 ,early ,church4 ,by ,rev4 ,w4 ,f4      
,,slater1 ,m4,a4   #hvo1 paper covers1  
#as4 #f;d42 cloth1 gilt lettered1 #bs4  
#f;d4     ,the ,influence of ,scepticism
 on ,character4 ,by the ,rev4 ,w4 ,l4   
,,watkinson4   #hvo1 paper covers1 #as4 
#f;d42 cloth1 #bs4 #f;d4     ,the       
,creator1 and what we may know of the   
,methods of ,creation4 ,by the   ,rev4  
,w4 ,h4 ,,dallinger1 ,,ll4,d41 ,f4,r4,s4
 #hvo1 paper covers1 #as4 #f;d42 cloth1 
#bs4 #f;d4              ,,london3 ,t4   
,,woolmer1 #b1 ,,castle ,,street1 ,,city
 ,,road1 ,e4,c42                        
,,and #ff1 ,,paternoster ,,row1 ,e4,c4