Far be it from us to object to this mode of conceiving divine causation, although, like the two other theistic conceptions referred to, it has its difficulties, and perhaps the difficulties of both. But, if we understand it, it draws an unusually hard and fast line between causation in organic and inorganic Nature, seems to look for no manifestation of design in the latter except as "God overrules and controls" second causes, and, finally, refers to this overruling and controlling (rather than to a normal action through endowment) all embryonic development, the growth of vegetables, and the like. He even adds, without break or distinction, the sending of rain, frost, and snow, the flight of an arrow, and the falling of a sparrow. Somehow we must have misconceived the bearing of the statement; but so it stands as one of "the three ways," and the right way, of "accounting for contrivances in Nature; the other two being—1. Their reference to the blind operation of natural causes; and, 2. That they were foreseen and purposed by God, who endowed matter with forces which he foresaw and intended should produce such results, but never interferes to guide their operation.
In animadverting upon this latter view, Dr. Hodge brings forward an argument against evolution, with the examination of which our remarks must close:
"Paley, indeed, says that if the construction of a watch be an undeniable evidence of design, it would be a still more wonderful manifestation of skill if a watch could be made to produce other watches, and, it may be added, not only other watches, but all kinds of timepieces, in endless variety. So it has been asked, If a man can make a telescope, why cannot God make a telescope which produces others like itself? This is simply asking whether matter can be made to do the work of mind. The idea involves a contradiction. For a telescope to make a telescope supposes it to select copper and zinc in due proportions, and fuse them into brass; to fashion that brass into inter-entering tubes; to collect and combine the requisite materials for the different kinds of glass needed; to melt them, grind, fashion, and polish them, adjust their densities, focal distances, etc., etc. A man who can believe that brass can do all this might as well believe in God" (pp. 45, 46).
If Dr. Hodge's meaning is, that matter unconstructed cannot do the work of mind, he misses the point altogether; for original construction by an intelligent mind is given in the premises. If he means that the machine cannot originate the power that operates it, this is conceded by all except believers in perpetual motion, and it equally misses the point; for the operating power is given in the case of the watch, and implied in that of the reproductive telescope. But if he means that matter cannot be made to do the work of mind in constructions, machines, or organisms, he is surely wrong. "Sovitur ambulando," vel scribendo; he confuted his argument in the act of writing the sentence. That is just what machines and organisms are for; and a consistent Christian theist should maintain that is what all matter is for. Finally, if, as we freely suppose, he means none of these, he must mean (unless we are much mistaken) that organisms originated by the Almighty Creator could not be endowed with the power of producing similar organisms, or slightly dissimilar organisms, without successive interventions. Then he begs the very question in dispute, and that, too, in the face of the primal command, "Be fruitful and multiply," and its consequences in every natural birth. If the actual facts could be ignored, how nicely the parallel would run! "The idea involves a contradiction." For an animal to make an animal, or a plant to make a plant, supposes it to select carbon, hydrogen, oxygen, and nitrogen, to combine these into cellulose and protoplasm, to join with these some phosphorus, lime, etc., to build them into structures and usefully-adjusted organs. A man who can believe that plants and animals can do this (not, indeed, in the crude way suggested, but in the appointed way) "might as well believe in God." Yes, verily, and so he probably will, in spite of all that atheistical philosophers have to offer, if not harassed and confused by such arguments and statements as these.
There is a long line of gradually-increasing divergence from the ultra-orthodox view of Dr. Hodge through those of such men as Sir William Thomson, Herschel, Argyll, Owen, Mivart, Wallace, and Darwin, down to those of Strauss, Vogt, and Buchner. To strike the line with telling power and good effect, it is necessary to aim at the right place. Excellent as the present volume is in motive and clearly as it shows that Darwinism may bear an atheistic as well as a theistic interpretation, we fear that it will not contribute much to the reconcilement of science and religion.
The length of the analysis of the first book on our list precludes the notices which we intended to take of the three others. They are all the production of men who are both scientific and religious, one of them a celebrated divine and writer unusually versed in natural history. They all look upon theories of evolution either as in the way of being established or as not unlikely to prevail, and they confidently expect to lose thereby no solid ground for theism or religion. Mr. St. Clair, a new writer, in his "Darwinism and Design; or, Creation by Evolution," takes his ground in the following succinct statement of his preface:
"It is being assumed by our scientific guides that the design-argument has been driven out of the field by the doctrine of evolution. It seems to be thought by our theological teachers that the best defense of the faith is to deny evolution in toto, and denounce it as anti-Biblical. My volume endeavors to show that, if evolution be true, all is not lost; but, on the contrary, something is gained: the design-argument remains unshaken, and the wisdom and beneficence of God receive new illustration."
Of his closing remark, that, so far as he knows, the subject has never before been handled in the same way for the same purpose, we will only say that the handling strikes us as mainly sensible rather than as substantially novel. He traverses the whole ground of evolution, from that of the solar system to "the origin of moral species." He is clearly a theistic Darwinian without misgiving, and the arguments for that hypothesis and for its religious aspects obtain from him their most favorable presentation, while he combats the dysteleology of Hackel, Buchner, etc., not, however, with any remarkable strength.
Dr. Winchell, chancellor of the new university at Syracuse, in his volume just issued upon the "Doctrine of Evolution," adopts it in the abstract as "clearly as the law of universal intelligence under which complex results are brought into existence" (whatever that may mean), accepts it practically for the inorganic world as a geologist should, hesitates as to the organic world, and sums up the arguments for the origin of species by diversification unfavorably for the Darwinians, regarding it mainly from the geological side. As some of our zoologists and palaeontologists may have somewhat to say upon this matter, we leave it for their consideration. We are tempted to develop a point which Dr. Winchell incidentally refers to—viz., how very modern the idea of the independent creation and fixity of species is, and how well the old divines got on without it. Dr. Winchell reminds us that St. Augustine and St. Thomas Aquinas were model evolutionists; and, where authority is deferred to, this should count for something.
Mr. Kingsley's eloquent and suggestive "Westminster Sermons," in which he touches here and there upon many of the topics which evolution brings up, has incorporated into the preface a paper which he read in 187i to a meeting of London clergy at Sion College, upon certain problems of natural theology as affected by modern theories in science. We may hereafter have occasion to refer to this volume. Meanwhile, perhaps we may usefully conclude this article with two or three short extracts from it: