"The remains and traces of plants and animals found in the succession of strata show that, while these operations were going on, the earth gradually became the theatre of organic being, simple forms appearing first, and more complicated afterwards. A time when there was no life is first seen. We then see life begin, and go on; but whole ages elapsed before man came to crown the work of nature. This is a wonderful revelation to have come upon the men of our time, and one which the philosophers of the days of Newton could never have expected to be vouchsafed. The great fact established by it is, that the organic creation, as we now see it, was not placed upon the earth at once; it observed a PROGRESS. Now we can imagine the Deity calling a young plant or animal into existence instantaneously; but we see that he does not usually do so. The young plant and also the young animal go through a series of conditions, advancing them from a mere germ to the fully developed repetition of the respective parental forms. So, also, we can imagine Divine power evoking a whole creation into being by one word; but we find that such had not been his mode of working in that instance, for geology fully proves that organic creation passed through a series of stages before the highest vegetable and animal forms appeared. Here we have the first hint of organic creation having arisen in the manner of natural order. The analogy does not prove identity of causes, but it surely points very broadly to natural order or law having been the mode of procedure in both instances."
To the allusion in the last sentence there can be no demur; that there is "natural order or law" in creation who will contest? But it is the author's law and the author's order that are in dispute—his transmutation of species, the higher classes emerging from and partly annihilating the lower, under meliorated conditions of being. That the simpler form of organic life should first appear; that remains of invertebrated animals should be first found; then, with these, fish, being the lowest of the vertebrated; next, reptiles and birds, which occupy higher grades; and finally, along with the rest, mammifers, the highest of all—all this appears natural enough. How could it be otherwise? When the earth was a slimy bed, what but the lowest forms of life—the mollusca, and other soft animals, without bony structure—could possibly live in or occupy it? During the carboniferous era, when the earth was enveloped in an atmosphere of hydrogen, vegetation might thrive; but man, and animals like him, dependent on vital air, could not exist; nor are remains of them found in this epoch of the globe's vicissitudes. All this is comprehensible. But the perplexing inquiry is, whence did the successive grades of animals emerge? That they could not contemporaneously exist; when the whole earth was a shoreless sea, and that animals could not live is certain; but were they created in succession by the Divine fiat, or did they emerge, as our author supposes and elaborately tries to prove, from the humblest primitive forms, by an inscrutable law of progression—evidenced, he contends, by geological facts—though by some his facts are disputed—and certainly not confirmed by any animal changes observable within the limits of human experience?
There is another alternative offers, which would dispense both with the author's hypothesis and the need of successive organic creations by a special Providence. Is it a geological fact, since life began, that the earth has simultaneously undergone throughout its entire surface the revolutions assigned to it? May it not always, from that period, have consisted, as it now does, of water and dry land, alternately changing their sites, but always apart, and allowing of the contemporary existence on some portion of its surface of all the varieties of tribes ever found upon it? The fossiliferous rocks that formed the primeval sea-beds could only be deposited by the abrasion from the anterior and higher rocks. It has always appeared to us that this conjecture is worthy of consideration, and, if found tenable, would reconcile many perplexities.
Upon subjects so obscure, and to which the human intellect has been only recently directed, it is not surprising that men of science have not arrived at uniformity of conclusion. Unable to reconcile phenomena with positive knowledge, there are names of no mean repute who would reserve certain domains of creation as the fields of special interventions. To this class Dr. WHEWELL appears to belong, who assumes that "events not included in the course of nature have formerly taken place." In the same way Professor SEDGWICK, to account for the appearance of certain animals, says, "They were not called into being by any law of nature, but by a power above nature." He adds, "they were created by the hand of GOD, and adapted to the conditions of the period." To this the author of the Vestiges assents, with the explanation (p. 134) that their existence was not the result of a "special exertion of power to meet special conditions," but of an antecedent and primitive law of development suited to the new exigencies, and emanating from the Creator. This, he contends, does not lower our estimate of the Divine character; and, in proof, cites Dr. DODDRIDGE, who cannot be suspected of irreverence. "When we assert," says the pious and amiable author, "a perpetual Divine agency, we readily acknowledge that matters are so contrived as not to need a Divine interposition in a different manner from that in which it had been constantly exerted. And it must be evident that an unremitting energy, displayed in such circumstances, greatly exalts our idea of God, instead of depressing it; and, therefore, by the way, is so much more likely to be true." Against constructive inferences it is urged, in the Explanations—
"As to results which may flow from any particular view which reason may show as the best supported, I must firmly protest against any assumed title in an opponent to pronounce what these are. The first object is to ascertain truth. No truth can be derogatory to the presumed fountain of all truth. The derogation must lie in the erroneous construction which a weak human creature puts upon the truth. And practically it is the true infidel state of mind which prompts apprehension regarding any fact of nature, or any conclusion of sound argument."
The writer then quotes Sir JOHN HERSCHELL as having some years ago announced views strictly conformable to those subsequently taken of organic creation in the Vestiges:—
"'For my part,' says Sir John, 'I cannot but think it an inadequate conception of the Creator, to assume it as granted that his combinations are exhausted upon any one of the theatres of their former exercise, though, in this, as in all his other works, we are led, by all analogy, to suppose that he operates through a series of intermediate causes, and that, in consequence, the origination of fresh species, could it ever come under our cognizance, would be found to be a natural, in contradistinction to a miraculous process,—although we perceive no indications of any process actually in progress which is likely to issue in such a result. In his address to the British Association at Cambridge, (1845), he said with respect to the author's hypothesis of the first step of organic creation—'The transition from an inanimate crystal to a globule capable of such endless organic and intellectual development, is as great a step—as unexplained a one—as unintelligible to us—and in any sense of the word as miraculous, as the immediate creation and introduction upon earth, of every species and every individual would be!'"
The Rev. Dr. PYE SMITH is next adduced:—
"'Our most deeply investigated views of the Divine Government,' says he, 'lead to the conviction that it is exercised in the way of order, or what we usually call law. God reigns according to immutable principles, that is by law, in every part of his kingdom—the mechanical, the intellectual, and the moral; and it appears to be most clearly a position arising out of that fact, that a comprehensive germ which shall necessarily evolve all future developments, down to the minutest atomic movements, is a more suitable attribution to the Deity, than the idea of a necessity for irregular interferences.'"
Lastly, the reviewer of the Vestiges in Blackwood's Magazine, who is understood to be a naturalist of distinguished ability, expresses himself in an equally decided manner:—