Chapter XI: Moral Government (3)

Spencer asserts that force is the ultimate of all ultimates, 25;
his definition of law, 198;
admits that will-force symbolizes the cause of all change, 40, 341.

Spinoza, his assertion that all determination is negation, 43.

Spirit-force the only force in the universe, 236.

Stewart, Dugald, on the impossibility of annihilating space, 70;
answer thereto, 71.

Sufficient reason, the law of, 31.

Symbolical Hymn of Creation, 140-142.

T.

Tait, Prof., rejects direct action at a distance, 214.

Teleological idea the highest law of the universe, 128-130;
not invalidated by the doctrine of evolution, 171.

Temperate Zone, the human race commenced its history in the, 264-268;
purely zoological data would lend us to fix that starting-point in
the Torrid Zone, 268-272;
a providence here revealed, 273, 274.

Temporal character of the universe, 98;
the order of the universe had a beginning, 98;
this has been the common belief of all ages, 99;
all philosophers have recognized a beginning, 101;
modern science sustains this belief, 102, 103;
Geology points back to a beginning, 104-110;
astronomical paletiology confirms the law of finite duration,
110-118;
Physics especially sustains the belief, 118-121.

Thomas Aquinas, his notion of conservation, 177.

Thomson, Sir William, on secular cooling of the earth, 107, 108;
on dissipation of energy, 119, 120;
on the argument from design, 129;
rejects direct action at a distance, 214;
on life, 240.

Tidal friction dissipates mechanical energy, 115.

Time or Succession, what is it? 78;
confounded by most philosophers with duration, 75,
and with eternity, 75;
consequences of this confusion, 76;
answer of McCosh, 78;
of Dr. Porter, 80;
time the measure of finite duration, 83.

Transformation of energy, 208;
illustrations of, 237.

Transitive or relative attributes of God, 50.

Tyndall on impossibilities in nature, 196;
on the certainty of the facts of religious experience, 296;
admits that the great problem of the age is to find a legitimate
satisfaction for the religious emotions, 300;
prescribes the conditions under which it must be solved, 301;
admits that religion can not be dislodged from the heart of man, 304;
believes in the existence of God, 312;
his attack on the efficacy of prayer from the stand-point
of science, 321-338;
does not deny that God may create energy, 332;
admits the interference of personal volition in nature, 332-334;
grants that the conception of a universal Father who controls the
phenomena of nature is not unscientific, 337;
distinguishes between the force which animates nature and the God
who answers prayer, 338-340.

U.

Unconditioned Will the principle of all reality, efficiency,
and perfection, 34, 41-48.

Unconscious intelligence, doctrine of, 225;
impossibility of forming any conception of, 226, 227;
no difficulties relieved by this hypothesis, 232-235.

Uniformity of Nature, meaning of the term, 193-196, 325-330.

Uniformity of the course of nature not an intuitive
belief, 99, 188-190, 321, 326;
an assumption, 322;
what ground is there for this assumption? 322-324.

Unity, demand of the reason for, 23.

Unity of the Cosmos, 15.

Universal beliefs, authority of, 100, 101.

Universal Father controlling nature a scientific conception, 336, 337.

Universe an effect, 21;
had a commencement in time, and will therefore have an end, 98-121;
not a conservative but a dissipative system, 118-121;
dependent on the Divine conservation every moment, 174-177.

V.

Vito-dynamical theory of the origin of things, 299.

Volition, reality of personal, 334.

W.

Wallace on unconscious intelligence, 226;
regards all force as will-force, 39.

Wesley on Divine conservation of the world, 179.

Whedon, Dr., on causation in the will, 390-391;
on the so-called strength of motives, 396, 397, 399, 400;
on Divine foreknowledge, 404;
on equation of probational advantages, 415.

Whewell, Prof., on law and cause, 200;
on the origin of force, 341.

Will the fountain-head of all force, 38;
so recognised by scientists, 39, 40;
this doctrine the balancing-point of a moral theism, 37.

Will, the freedom of the, 380-387;
direct testimony of consciousness, 381-384;
presupposed by the idea of moral obligation, 384, 385;
and by the sense of obligation, 385, 386.

Will the real essence of the soul, 35, 36;
is more than mere power of energy, 35;
the synthesis of reason and power, 197.

Will, the unconditioned, 34;
the absolute first principle, 25;
the Divine will the source of all the forms of force in the
universe, 237.

Winchell, Dr., on surface transformations of the earth, 109;
on molar aggregation, 162;
on species, 164;
on the harmony between the Mosaic and geological records, 155.

THE END.

FOOTNOTES:

[Footnote 1: "The Old Faith and the New," vol. i. p. 107.]

[Footnote 2: Ibid. vol. i. p. 3.]

[Footnote 3: Ibid. vol. i. p. 158.]

[Footnote 4: "The Old Faith and the New," vol. ii. p. 35.]

[Footnote 5: Ibid. vol. ii. p. 19.]

[Footnote 6: "The Old Faith and the New," vol. ii. p. 213.]

[Footnote 7: Ueberweg's "History of Philosophy," vol. ii. p. 41.]

[Footnote 8: Ueberweg's "Logic," p. 91.]

[Footnote 9: This is mournfully conceded by Geo. Henry Lewes (an avowed Comtean): "No army of argument, no accumulation of contempt, no historical exhibition of the fruitlessness of its effort, has sufficed to extirpate the tendency toward metaphysical speculation. Although its doctrines have become a scoff (except among the valiant few), its method still survives, still prompts to renewed research, and still misleads some men of science. In vain History points to the failure of twenty centuries; the metaphysician admits the fact, but appeals to History in proof of the persistent passion which no failure can dismay; and hence draws confidence in ultimate success. A cause which is vigorous after centuries of defeat is a cause baffled but not hopeless, beaten but not subdued. The ranks of its army may be thinned, its banners torn and mud-stained; but the indomitable energy breaks out anew, and the fight is continued."--"Problems of Life and Mind," p. 7.]

[Footnote 10: "Every religion may be defined as an _à priori_ theory of the universe. The surrounding facts being given, some form of agency is alleged which, in the opinion of these alleging it, accounts for these facts.... Nay, even that which is commonly regarded as the negation of all religion--even positive Atheism, comes within the definition; for it, too, in asserting the self-existence of Space, Matter, and Motion, which it regards as adequate causes of every appearance, propounds an _à priori_ theory from which it holds the facts to be deducible."--Spencer, "First Principles," p. 43.]

[Footnote 11: "Philosophy begins in wonder: he was not a bad genealogist who said that Isis, the messenger of Heaven, is the child of Thaumas (Wonder); for Wonder is the feeling of a philosopher."--Plato, "Theætetus," § 155.]

[Footnote 12: Plato, "Timæus," § 9.]

[Footnote 13: Büchner, "Matter and Force," pp. 1-27.]

[Footnote 14: Spencer, "First Principles," pp. 235, 236.]

[Footnote 15: Hegel, "Philosophy of Religion," vol. i. p. 201.]

[Footnote 16: "Spiritual Philosophy of Coleridge," by Green, vol. i. pp. 1, 2.]

[Footnote 17: Isaiah xliii. 13; Exod. iii. 14: "I am that I am."]

[Footnote 18: "We can see the sun, we can greet it in the morning and mourn for it in the evening, without necessarily naming it, that is to say, comprehending it under some general notion. It is the same with the perception of the Divine. It may have been perceived, men may have welcomed it or yearned after it, long before they knew how to name it."--Max Müller, "Science of Language," 2d Series, p. 454.]

[Footnote 19: "Meditations," vol. i. p. 313.]

[Footnote 20: "Works," vol. i. p. 218; vol. v. p. 18; Hamilton's "Philosophy," p. 176; Murphy's "Scientific Basis of Faith," p. 130.]

[Footnote 21: Morell, "Philosophy of Religion," p. 3.]

[Footnote 22: Müller, "Christian Doctrine of Sin," vol. i. p. 28.]

[Footnote 23: Green, "Spiritual Philosophy," vol. i. p. 2.]

[Footnote 24: Morell, "Psychology," p. 61.]

[Footnote 25: Cousin, "Elements of Psychology," p. 452.]

[Footnote 26: Martineau's "Essays," p. 188, 2d Series.]

[Footnote 27: "Timæus," ch. ix.]

[Footnote 28: "Philebus," § 50.]

[Footnote 29: "Sophist," § 72.]

[Footnote 30: "Timæus," ch. ix. x.]

[Footnote 31: "Correlation and Conservation of Forces," p. 199.]

[Footnote 32: "Outlines of Astronomy," pp. 233-4; also "Familiar Lectures on Scientific Subjects," pp. 462, 475.]

[Footnote 33: "Human Physiology," p. 542; also art. "On Mutual Relation of Vital and Physical Forces," _Philosophical Transactions_, p. 730.]

[Footnote 34: "Natural Selection," p. 368. See Mivart, "Genesis of Species," p. 298; Laycock, "Mind and Brain," vol. i. pp. 225, 304; Murphy, "Scientific Basis of Faith," p. 51.]

[Footnote 35: "Reign of Law," pp. 123, 129; Cooke, "Religion and Chemistry," p. 340.]

[Footnote 36: "First Principles," p. 235. See also Challis, "Principles of Mathematics and Physics," p. 681.]

[Footnote 37: Comte, "L'Ensemble du Positivisme," p. 46.]

[Footnote 38: M'Vicar, "Sketch of Philosophy," p. 8.]

[Footnote 39: These terms are frequently and somewhat loosely employed as synonymous; but in reality each has its own peculiar shade of meaning. Here we employ the term _Absolute_ to denote the underived, independent, incomposite, and immutable. _Infinite_ is employed to denote the absence of all limitation--that which can not be bounded, measured, quantified. _Perfect_ is employed to denote that which is complete, finished, self-sufficient--that which has no defect and no want. _The unconditioned_ is a genus, of which the Infinite, Absolute, and Perfect are species--not conditioned by quantity, kind, or degree. For the Infinite there are no limits; for the Absolute no parts, no equals, and no change; for the Perfect no wants. See Calderwood, "Philosophy of the Infinite," p. 179; _North American Review_, Oct. 1864, pp. 407, 417.]

[Footnote 40: Saisset, "Modern Pantheism," vol. ii. p. 70.]

[Footnote 41: "The idea of God is the unity of three factors--the logical (intelligence), the ethical (love), and the physical (might)."--Dr. Martensen, "Die Christliche Ethik," § 19.]

[Footnote 42: Dr. Whedon, _Meth. Qu. Review_, Jan. 9, 1871, p. 164.]

[Footnote 43: As related to the purpose of Redemption. God the Father is the moving or actuating cause of Redemption, God the Son is the revealing and actualizing cause, and God the Spirit is the active and efficient cause. Father = Love; Logos = Revealer; Spirit = Life.]

[Footnote 44: The Justice, Truth, and Faithfulness of God are not properly regarded as attributes of the Divine nature, but as modes of Divine conduct or action, determined by the Holiness and Goodness of God. So Grace, Mercy, Compassion are but modifications of Divine Love viewed in relation to sinful, guilty, and suffering creatures, and their consideration belongs not to the doctrine of Creation, but of Redemption.]

[Footnote 45: Whedon, "On the Freedom of the Will," p. 316.]

[Footnote 46: For an exhaustive discussion of this subject, see Müller, "Christian Doctrine of Sin," vol. ii. pp. 199-215.]

[Footnote 47: We make no pretensions to critical acquaintance with the Hebrew, but will hazard this suggestion, עָשָׂה (aysah) is the most general term; its fundamental meaning is _to do, to perform, to work_, and may embrace both origination and formation. בָּרָא (bara) and יִצֶר (yetsar) are more specific, the former denoting the origination of a new essence or substance, the latter formation or fashioning out of pre-existing materials. Thus we read in Gen. ii. 7: "And the Lord God formed [יִצֶר] man [_i. e._, the body of man] out of the dust of the earth." Here we have pre-existing matter. But in Gen. i. 27 we read, "And God created [בָּרָא] man [_i. e._, the soul of man] in his own image." Here we have no pre-existing material, for matter can not bear the image of God. (See Acts xvii. 29.) _Bara_ must therefore here mean origination. Even in Gen. i. 21, where _bara_ is employed in regard to the production of _living creatures_, we have the origination of something new: for _vitality_, _sensitivity_, _perception_ are not properties of matter, neither can they be educed from any organization of matter.]

[Footnote 48: We can not help regarding this mode of reasoning as superficial and misleading. Gen. i. 27, "So God created [בָּרָא] man in _his own image_," refers to the spiritual nature of man which alone can bear the "image of God," and must mean _origination_. Gen. ii. 7, "And the Lord God formed [עָשָׂה] man out of the dust of the earth," refers solely to the body of man. This distinction can scarcely be accidental.]

[Footnote 49: James i. 17.]

[Footnote 50: Rom. xi. 36.]

[Footnote 51: Lange's "Commentary," Introduction.]

[Footnote 52: We can not overlook the connection between Gen. i. 1 and John i. 1, and close our eyes to the light which the later announcement throws upon the former. It is most probable that by ἐν ἀρχῇ John means ἐν αἰῶνι, in eternity--that is, before all time-succession began. Ἀρχή here can have no relation to time. And why may we not accept the Platonic notion of "a creation in eternity," which itself constituted a beginning of time? Prior to finite succession and change, there can be no time.]

[Footnote 53: "God being limited neither _in_ nor _by_ any other existence, is infinite in a positive sense, inasmuch as _his will alone_ imposes all limitation."--Ulrici, "Gott und die Natur," 1862, p. 535.]

[Footnote 54: _Natura_--that which is produced or born, that which is always _becoming_. _Essentia_--the fundamental, permanent _being_. See note 1 (Next footnote.)]

[Footnote 55: "We Arminians hold that God is freely good from eternity to eternity, just as man is good freely and alternatively for one hour. Infinite knowledge does not insure infinite goodness. Infinite knowledge (which is a very different thing from infinite _wisdom_) is not an anterior cause of infinite goodness; but both Infinite Wisdom and Infinite Holiness _consist in_ and result from God's volitions eternally, and absolutely, perfectly coinciding with, not the Wrong, but the Right. God's infinite knowledge = omniscience, is an eternal, fixed, necessary _be_-ing; God's wisdom and holiness are an eternal volitional BECOMING; an eternally free, alternative _putting forth_ of choices for the Right. God's omniscience is self-existent; God's wisdom and holiness are self-made, or eternally and continuously _being made_. God is necessarily omnipotent and all-knowing through eternity, but God is _truly_ wise and holy through all eternity, but no more _necessarily_ than a man through a single hour. God is holy therefore, not automatically, but freely; not merely with infinite excellence, but with infinite meritoriousness."--Whedon, "Freedom of the Will," p. 316.]

[Footnote 56: Lange, "Commentary" on Gen. i., p. 180.]

[Footnote 57: Poynting, quoted by Martineau in "Nature and God," p. 153.]

[Footnote 58: See also Heb. i.]

[Footnote 59: See Müller's "Christian Doctrine of Sin," vol. ii. p. 146.]

[Footnote 60: Saisset, "Modern Pantheism," vol. ii. p. 119.]

[Footnote 61: "History of Modern Philosophy," vol. i. p. 94.]

[Footnote 62: "Essays," 1st Series, pp. 158, 161.]

[Footnote 63: "First Principles," p. 37.]

[Footnote 64: Müller, "Christian Doctrine of Sin," vol. ii. p. 215.]

[Footnote 65: "Essays," 1st Series, p. 161.]

[Footnote 66: "Essays," 1st Series, p. 203.]

[Footnote 67: "Deus durat semper et adest ubique, et existendo semper et ubique durationem et spatium, æternitatem et infinitatem _constituit_."--_Principia_, _Schol. Gen._]

[Footnote 68: "Modern Pantheism," vol. i. p. 180.]

[Footnote 69: "Intuitions," p. 213.]

[Footnote 70: "System of Christian Doctrine," by Nitzsch, pp. 156-7.]

[Footnote 71: "The Human Intellect," p. 565.]

[Footnote 72: July, 1864.]

[Footnote 73: Stewart's Dissertation in "Encyclopædia Britannica," vol. i. p. 142.]

[Footnote 74: Even physical science rejects the notion of "pure space," and it may be reasonably doubted whether "absolute vacuity" has any place in the universe of God. As a question of science, the existence of the "vacuum" is doubtful. "It may be safely asserted that hitherto all attempts at producing a perfect vacuum have failed."--Grove, "Correlation of Physical Forces," p. 134. The general tendency of science is toward a denial of its existence (p. 137). As a question of metaphysics, the human reason can only find satisfaction in believing in a spiritual Being, a living Will which "inhabiteth eternity and immensity," and "filleth all in all" with living and life-giving fullness, so that "in Him we live and move and have being."--McCosh, "Intuitions of the Mind," p. 225.]

[Footnote 75: "By empty space I mean _distance_, I mean _direction_: that steeple is a mile off, and not _here_ where I sit, and it lies southeast and not north."--Herschel, "Familiar Lectures on Scientific Subjects," p. 455.]

[Footnote 76: Taylor, "Physical Theory of Another Life," p. 26.]

[Footnote 77: "The idea of space--the idea of extension--is the logical condition of the admission of the idea of the body."--"History of Philosophy," vol. ii. p. 217.]

[Footnote 78: "Extension is only another name for space."--"Lectures on Metaphysics," vol. ii. p. 113.]

[Footnote 79: "Space and extension are convertible terms."--"First Principles," p. 48.]

[Footnote 80: See "Intuitions," p. 223, where the terms are employed as synonymous.]

[Footnote 81: "L'immensité ou l'unité de l'espace."--Cousin, "Histoire de la Philosophie du xviii^me Siècle," p. 121. "Infinity of extension."--McCosh, "Intuitions," p. 223. "Infinite immensity of space."--Hamilton, "Discussions," p. 36.]

[Footnote 82: "Lectures," vol. ii. pp. 114, 167.]

[Footnote 83: "Intuitions," p. 202.]

[Footnote 84: "Lectures," vol. ii. p. 169.]

[Footnote 85: "Lectures," vol. ii. p. 170]

[Footnote 86: "Discussions," etc., p. 36.]

[Footnote 87: "Philosophy," p. 357.]

[Footnote 88: "Intuitions," p. 208.]

[Footnote 89: "History of Philosophy," vol. i. p. 77.]

[Footnote 90: "History of Philosophy," vol. ii. p. 224.]

[Footnote 91: "When the succession of ideas ceases, our perception of duration ceases with it."--Locke, "Essays" (bk. ii. ch. xiv. § 4).]

[Footnote 92: Time and duration are confounded by McCosh ("Intuitions," p. 223), by Mahan ("Intellectual Philosophy," p. 22), and by Cousin ("History of Philosophy," vol. ii. p. 229).]

[Footnote 93: "Absolute time is eternity" (Cousin, "History of Philosophy," vol. i. p. 77). "L'éternité ou l'unité de temps" ("Histoire de la Philosophie du xviii^{me} Siècle," p. 121). "Eternity is the synonym of pure time" (_North American Review_, April, 1864, p. 115).]

[Footnote 94: "Mind is nothing but the series of our feelings as they actually occur, with the addition of infinite possibilities of feeling" ("Examination of Hamilton's Philosophy," vol. i. p. 253).]

[Footnote 95: "Intuitions," p. 206.]

[Footnote 96: "Intuitions," p. 206.]

[Footnote 97: "Intuitions," p. 252.]

[Footnote 98: Hamilton's "Lectures," vol. ii. p. 527.]

[Footnote 99: McCosh, "Intuitions," p. 205; Saisset, "Mod. Pantheism," vol. i. p. 193.]

[Footnote 100: Hamilton's "Logic," p. 55.]

[Footnote 101: "Intuitions," p. 211. See also Porter's "Human Intellect," p. 567.]

[Footnote 102: "Intuitions," p. 211.]

[Footnote 103: Strange as it may sound, Dr. McCosh says, at p. 202, that "we have an immediate knowledge of space in the concrete by the senses," and here he asserts that "space is not a substance," and therefore can not be perceived.]

[Footnote 104: "Opuscula," p. 752.]

[Footnote 105: "Discussions," p. 36.]

[Footnote 106: "Philosophy of the Infinite," pp. 319, 331.]

[Footnote 107: "Modern Pantheism," vol. i. p. 192.]

[Footnote 108: "Philosophy of the Infinite," p. 300.]

[Footnote 109: "Philosophy of the Infinite," p. 331.]

[Footnote 110: Müller, "Christian Doctrine of Sin," vol. i. p. 243.]

[Footnote 111: "Familiar Lectures," p. 455.]

[Footnote 112: Martineau's "Essays," 1st Series, p. 158.]

[Footnote 113: Martineau's "Essays," 1st Series, p. 161.]

[Footnote 114: "Institutes of Theology," vol. i. pp. 76, 79.]

[Footnote 115: "Natural Theology," p. 23.

The practice so common among writers of Natural Theology of fixing upon one line of proof of the being of God as the only valid method, and then disparaging and endeavoring to show the invalidity of all others, is highly reprehensible. The strongest arguments employed by the Atheists have been culled from the writings of these eccentric theologians. In the celebrated public discussion between Mr. Holyoake, the leader of the Secularists in England, and Mr. Brindley, "On the existence of God," the most telling arguments of Mr. Holyoake were drawn from the standard works on Natural Theology. How much more rational and commendable is the course of the philosopher: "There are different proofs of the existence of God. The consoling result of my studies is that these different proofs are more or less strict in form, but they have all a depth of truth which needs only to be disengaged and put in a clear light in order to give incontestable authority. Every thing leads to God. There is no bad way of arriving at Him, but we go to Him by different paths."--Cousin, "History of Philosophy," vol. ii. p. 418.

The argument for the being of a God in its completeness is at once Ontological and Cosmological, Etiological and Teleological. It is in the concurrence and synthesis of these separate but harmonious lines of proof that we have an unanswerable demonstration. For ourselves, we are convinced, with Neitzsch, that the Ontological proof is first and last; they who seek to invalidate this cut the ground from under all the rest.]

[Footnote 116: Herschel's "Outlines of Astronomy," p. 511.]

[Footnote 117: _North American Review_, October, 1864, p. 428.]

[Footnote 118: "By finite we generally mean that which is within reach, or may be brought within reach of our senses.... The powers, therefore, of our senses and mind place the limit to the finite, but those magnitudes which severally transcend these limits, by reason of their being too great or too small, we call _infinite_ and _infinitesimal_."--Price, "Infinitesimal Calculus," vol. i. pp. 12, 13.]

[Footnote 119: Martineau, "Essays," 1st Series, p. 161.]

[Footnote 120: Hamilton, "Metaphysics," vol. ii. p. 539.]

[Footnote 121: Argyll, "Reign of Law," p. 117.]

[Footnote 122: "Essays," 1st Series, p. 206.]

[Footnote 123: "Lectures," vol. ii. p. 406.]

[Footnote 124: "Prolegomena," p. 267-269.]

[Footnote 125: See Locke's "Human Understanding," bk. iv. ch. x., where a similar line of argument is pursued.]

[Footnote 126: Schellen, "Spectrum Analysis," p. 45.]

[Footnote 127: Sir John Herschel, "Natural Philosophy," § 28.]

[Footnote 128: "On Molecules," Lecture at the British Association at Bradford, in _Nature_, vol. viii. p. 441.]

[Footnote 129: "God is not merely spirit, but He has upon Himself a realistic _nature_. God did not create the world out of an absolute nothing. The something out of which God created it are his eternal _potentialities_--not merely logical (merely conceived by God), but at the same time also _physical_ (essentially in God existing) potentialities. In these δυνάμεις God possesses both the something out of which He makes the world, and also the forces, instruments, and means by which He produces it. In this sense it is literally true: _All things are of God_ (Rom. xi. 33). This admission of a supramaterial physis in God--this spiritual realism--furnishes not only an escape from the errors of a lifeless materialism and of an abstract spiritualism, but is the synthesis of the partial truth that is in both."--_Bibliotheca Sacra_, January, 1873, p. 191.]

[Footnote 130: Lange's Commentary, "Preliminary Essay," p. 126.]

[Footnote 131: See Whewell's "History of Scientific Ideas," vol. ii. p. 287.]

[Footnote 132: Ch. XXXIV.]

[Footnote 133: Whewell's "History of Inductive Sciences," vol. ii. p. 593.]

[Footnote 134: Spencer, "First Principles," p. 4.]

[Footnote 135: Spencer, "First Principles," p. 43.]

[Footnote 136: "Fragments of Science," p. 12.]

[Footnote 137: Inaugural Address before the British Association of Science, in _Nature_, vol. iv. p. 269.]

[Footnote 138: "Positive Philosophy," vol. i. p. 206.]

[Footnote 139: "Philosophy of Aristotle," p. 66.]

[Footnote 140: Prof. P. G. Tait, M.A., opening Address at the Edinburgh Meeting of the British Association of Science, in _Nature_, vol. iv. p. 271. See also Prof. Maxwell's Address at the Liverpool Meeting, in _Nature_, vol. ii. p. 422.]

[Footnote 141: Miller's "Testimony of the Rocks," p. 221.]

[Footnote 142: Sir William Thomson supposes that temperature to have been at least 7000° Fahr. See Thomson and Tait's "Natural Philosophy," vol. i. p. 716.]

[Footnote 143: "Fragments of Science," p. 158.]

[Footnote 144: Thomson and Tait, "Natural Philosophy," vol. i. p. 714. Winchell, "Sketches of Creation," p. 407.]

[Footnote 145: Mayer, "Celestial Dynamics: Correlation and Conservation of Forces," p. 315. The palæobotanist Heer has described many species of tropical plants from Greenland, Alaska, and Spitzbergen.]

[Footnote 146: Thomson and Tait, "Natural Philosophy," vol. i. p. 714. Observations on over forty artesian wells in Central Alabama show an average increase of temperature of 1° for every 47 feet of descent.--Dr. Winchell, in "Proceedings of American Association," part ii. p. 102.]

[Footnote 147: Thomson and Tait, "Natural Philosophy," vol. i. p. 714.]

[Footnote 148: Pouillet estimates that the heat which reaches the surface of the earth from its interior at 200 cubic miles per diem. A cubic mile is the quantity of heat necessary to raise a cubic mile of water 1° Centigrade in temperature.]

[Footnote 149: Thomson and Tait, "Natural Philosophy," vol. i. p. 716.]

[Footnote 150: Thomson and Tait, "Natural Philosophy," vol. i. p. 721.]

[Footnote 151: See Winchell's "Sketches of Creation," chap. xxxvi.]

[Footnote 152: Proctor, "Other Worlds than Ours," p. 193. "More likely these have been totally absorbed by the lunar rocks."--Dr. Winchell.]

[Footnote 153: "Correlation and Conservation of forces," p. 245.]

[Footnote 154: _North American Review_, Oct., 1861, pp. 372-3.]

[Footnote 155: Mitchell's "Planetary and Stellar Worlds," p. 143.]

[Footnote 156: Tyndall, "Fragments of Science," p. 135.]

[Footnote 157: Quoted by Mayer, "Celestial Dynamics: Correlation and Conservation of Forces," p. 271.]

[Footnote 158: "Outlines of Astronomy," p. 308.]

[Footnote 159: Thomson and Tait, "Natural Philosophy," vol. i. p. 191.]

[Footnote 160: Thomson and Tait, "Natural Philosophy," vol. i. p. 191. Balfour Stewart, "Treatise on Heat," p. 372.]

[Footnote 161: Thomson and Tait, "Natural Philosophy," vol. i. p. 194; also Helmholtz, in "Correlation and Conservation of Forces," p. 242.]

[Footnote 162: Winchell, "Sketches of Creation," p. 422. If the whole solar radiation were employed in dissolving a layer of ice inclosing the sun, it would dissolve a stratum ten miles and a half thick in one day.]

[Footnote 163: Helmholtz, "Correlation and Conservation of Forces," p. 245.]

[Footnote 164: _Energy_ is now defined as "_the power of doing work_," that is, the power, in _virtue of its position_ (as a head of water, a raised mass, a coiled spring) or in _virtue of its motion_ (as a falling mass, a current of wind, a projectile), to do work. The first is called _Potential_, the second _Kinetic_ Energy. Besides these instances of _Visible_ Energy, there is also _Invisible_ Molecular Energy, divided into, (_a_) the Energy of electricity in motion; (_b_) the Energy of radiant heat and light; (_c_) the kinetic Energy of absorbed heat; (_d_) molecular potential Energy; (_e_) potential Energy caused by electrical separation; (_f_) potential Energy caused by chemical separation. Of these different _kinds_ of Energy, the most available for work is Mechanical Energy, or Energy of visible motions and positions; the least available is universal heat, or radiant Energy.]

[Footnote 165: See article "Energy," in _North British Review_, May, 1864, and Balfour Stewart's "Treatise on Heat," p. 370.]

[Footnote 166: Stewart's "Elements of Physics," p. 357.]

[Footnote 167: "Die Naturkräfte in ihrer Wechselbeziehung," p. 89.]

[Footnote 168: "Correlation of Physical Forces," p. 187.]

[Footnote 169: _American Journal of Science_, July, 1864.]

[Footnote 170: Argyll, "Reign of Law," p. 121.]

[Footnote 171: Sir Isaac Newton entertained a similar opinion. "We may be able," he said, "to form some rude conception of the _creation of matter_, if we suppose that God by his power had prevented the entrance of any thing into a certain portion of pure space which is of its nature penetrable,... from henceforward this portion of space will be endowed with _impenetrability_, one of the essential qualities of matter; and as pure space is absolutely uniform, we have only to suppose that God communicated the same impenetrability to another portion of space, and we should obtain in a certain sort the notion of _mobility_, another quality which is essential to matter."--M. Coste, Note in the 4th Edition of his "French Translation of Locke's Essay." (M. Coste reports the above from Newton's lips.)]

[Footnote 172: Prof. Maxwell, in _Nature_, vol. ii. p. 219.]

[Footnote 173: M. Claude Bernard, _Revue des Deux Mondes_, 1867.]

[Footnote 174: "Dissertation on the Study of Natural Philosophy," § 28.]

[Footnote 175: Prof. Clerk Maxwell, F.R.S., "Lecture delivered before the British Association at Bradford," in _Nature_, vol. viii. p. 441.]

[Footnote 176: Müller, "Christian Doctrine of Sin," vol. i. p. 28.]

[Footnote 177: "Logic," vol. ii. p. 527, 4th edition.]

[Footnote 178: "Mind and Brain," vol. i. pp. 107-8.]

[Footnote 179: "Mind and Brain," vol. i. p. 261.]

[Footnote 180: _Nature_, vol. iv. p. 270.]

[Footnote 181: See Murphy, "Habit and Intelligence," vol. i. p. 121.]

[Footnote 182: Müller, "Christian Doctrine of Sin," vol. ii. p. 146.]

[Footnote 183: That man is the final end of the material creation is a principle recognized by scientific men. "The aim of the Creator in forming the earth, in allowing it to undergo the successive changes which geology has pointed out, and in creating successively all the different types of animals, was to introduce man upon the earth. Man is the end toward which all the animal creation has tended from the appearance of the Palæozoic fishes."--Agassiz and Gould, "Principles of Zoology," p. 238. See Dr. Winchell's "Sketches of Creation," pp. 373, 374; Owen's "Anatomy of the Vertebrates," vol. iii. pp. 796, 808.]

[Footnote 184: Argyll, "Reign of Law," p. 213.]

[Footnote 185: See Müller's "Christian Doctrine of Sin," vol. i. p. 237.]

[Footnote 186: Argyll, "Reign of Law," p. 219.]

[Footnote 187: G. Warrington, "The Week of Creation," p. 27.]

[Footnote 188: Rorison, "Creative Week," in Replies to "Essays and Reviews."]

[Footnote 189: Dr. Whedon, in _Methodist Quarterly Review_, July, 1862, p. 528.]

[Footnote 190: See "Creative Week," by Rorison, in Replies to "Essays and Reviews."]

[Footnote 191: "The waters of verse 2 is quite another thing than the water proper of the third creative day: it is the fluid (or gaseous) form of the earth itself in its first condition."--Lange.]

[Footnote 192: "We must beware of thinking of a mass of elementary water.... Here is meant the gaseous fluid as it forms a unity with the air."--Lange, p. 168.]

[Footnote 193: נֶפֶשׁ הַיָּה = soul of life.--Lange.]

[Footnote 194: Whedon.]

[Footnote 195: Hence αἰών, time, or the all of time, is used to express the all of the finite, the universe. See Heb. i. 2, xi. 3, where αἰῶνες is equivalent to universe.]

[Footnote 196: See Special Introduction by Prof. T. Lewis, in Lange's "Commentary."]

[Footnote 197: Lange's "Commentary" on Genesis, Introduction, p. 131.]

[Footnote 198: "In a conversation held some years ago by the author (Sir J. Herschel) with his lamented friend, Dr. Hawtrey, Head-Master and late Provost of Eton College, on the subject of Etymology, I happened to remark that the syllable _Ur_ or _Or_ must have some very remote origin, having found its way into many languages, conveying the idea of something absolute, solemn, definite, fundamental, or of unknown antiquity, as in the German _Ur-alt_ (primeval), _Ur-satz_ (a fundamental proposition), _Ur-theil_ (a solemn judgment)--in the Latin _Oriri_ (to arise), _Origo_ (the origin), _Aurora_ (the dawn)--in the Greek Ὄρος (a boundary, the extreme limit of our vision, whence our horizon), Ὄρκος (an oath or solemn obligation, etc.). 'You are right,' was his reply, 'it is the oldest word of all words: the first word ever recorded to have been pronounced. It is the Hebrew for _Light_'" (אוֹר, AOR).--"Familiar Lectures on Scientific Subjects," p. 219.]

[Footnote 199: See "Week of Creation," by Geo. Warrington, p. 13.]

[Footnote 200: The critical reader will discover a slight difference of opinion between Dr. Winchell and myself in regard to how much of chapter i. is to be regarded as the "Exordium" of the Hymn of Creation. Dr. Winchell includes verses 1 and 2; I incline, however, to the opinion that it is embraced in verse 1. The reasons which weigh with me are the following: 1. The chaos or the darkness of verse 2 is clearly recognized as "the _evening_" of the first day, "And God called the light Day, and the darkness He called Night; and there was evening and morning: one day." I do not see how on a fair interpretation of the sacred poem we can escape the conclusion that the _first_ day embraces "the evening and morning"--that is, the primal darkness of verse 2, and the creation of dawning light. This conception furthermore harmonizes with the Hebrew usage, which always regarded the preceding night as part of the one natural day. The Hebrew Sabbath commenced at six o'clock on Friday evening. Thus we read in Leviticus xxiii. 32, "From even to even shall ye celebrate your Sabbath." Hence also the evening--morning = day (νυχθή-μερον)--of Daniel viii. 14. 2. The division I have made is the one which has been followed by the best Hebrew scholars, whose opinion is entitled to the highest deference in this connection. The independent character of the opening sentence of Genesis was affirmed by such judicious and learned men as Calvin, Bishop Patrick, and Dr. D. Jennings. The early fathers of the Church, as St. Gregory of Nazianzen, St. Justin Martyr, Origen, St. Augustine, and others, held that there was a considerable interval between the creation related in the first verse, and that of which an account is given in the third and following verses. See "The Pre-Adamite Earth," by Dr. Harris, p. 281.]

[Footnote 201: Breman Lectures, M. Fuchs "On Miracles," p. 105.]

[Footnote 202: See _ante_, p. 61.]

[Footnote 203: Lange, _in loco_.]

[Footnote 204: Faraday.]

[Footnote 205: "Three direct acts of the Deity may be recognized, viz., the creation of matter, of life, and of mind."--Prof. Hinrich, _American Journal of Science and Arts_, vol. xxxix. p. 57.]

[Footnote 206: See M. Claude Bernard, _Revue des Deux Mondes_, December 15, 1867; Prof. Norton, _American Journal of Science_, July, 1864; Cooke, "Religion and Chemistry," p. 330.]

[Footnote 207: _North British Review_, March, 1868, p. 127. This is the doctrine of the first physicists of the age, of Sir William Thomson (see _Nature_, vol. i. p. 551; vol. ii. p. 421; and especially vol. iv. pp. 265-6), of Prof. Maxwell (see _Nature_, vol. ii. p. 421), of Prof. Tait (see _Nature_, vol. iv. p. 271), also of Clausius and Rankine. See also Prof. Hinrich, "On Planetology," in _American Journal of Science_, vol. xxxix. p. 283; and Prof. Norton, "On Molecular and Cosmical Physics," _American Journal of Science_, vol. xlix. pp. 24, 33.]

[Footnote 208: Cooke's "Religion and Chemistry," p. 129.]

[Footnote 209: _North British Review_, March, 1868, p. 127; also Prof. Tait, in _Nature_, vol. iv. p. 271.]

[Footnote 210: See Beale, "Protoplasm," pp. 69-71, 88, 108; Carpenter, "Human Physiology," pp. 46, 865-6.]

[Footnote 211: Beale, "Protoplasm," pp. 67-8.]

[Footnote 212: See Agassiz's "Methods of Study in Natural History," p. 287; also Grindon, "Life, its Nature," etc., pp. 189-190.]

[Footnote 213: Cuvier, "Animal Kingdom," p. 32.]

[Footnote 214: _Methodist Quarterly Review_, January, 1867, p. 143.]

[Footnote 215: Herschel, "Familiar Lectures on Science," p. 218; "Outlines of Astronomy," § 599; _North British Review_, 1868, p. 127.]

[Footnote 216: Dr. Winchell, "Sketches of Creation," pp. 66, 67.]

[Footnote 217: Dr. Winchell, "Sketches of Creation," p. 374.]

[Footnote 218: Dana, "Geology," pp. 745, 746.]

[Footnote 219: The theory of "Divine superintendence and control" falls very little, if any thing, short of the ever-present and pervading energy which we advocate. At least, the arguments which would establish such a relation of the Deity to the material universe as amounts to "superintendence and control," would go far to establish the doctrine of a real presence and agency of God pervading and upholding all nature. Superintendence and control imply some agency, some efficiency, and some _intervention_ of righteousness or mercy to secure other ends than those secured by the established course of nature, for whoever _overrules_ steps on a field beyond his ordinary _rule_. The physical laws are, therefore, simply God's uniform mode of governing the world. This is the conclusion which is reached by Proctor ("Other Worlds than Ours"). In his chapter on "Supervision and Control" (ch. xiii.), he says: "Thus we are led to the conclusion that all things happen according to set physical laws; and without, by any means, adopting the view that the Almighty exercises no special control over his universe, we see strong reason to believe that the laws which He has assigned to it are sufficient for the control of all things. Indeed, as far as all things take place in accordance with laws which the Almighty must assuredly have Himself ordained, we may say that _every event which has happened or will happen throughout infinite time is the direct work and indicates the direct purpose and will of Almighty God_" (pp. 329, 332); and further, "_He who made the laws may annul or suspend them at his pleasure_" (p. 333).]

[Footnote 220: St. Augustine's "De Civitate Dei," xii. 25, 26; Neander's "Church History," vol. ii. p. 605; Nitzsch, "System of Christian Doctrine," p. 193; Müller's "Christian Doctrine of Sin," vol. i. p. 248; Harris's " Pre-Adamite Earth," p. 103; Young's "Creator and Creation," pp. 57, 58; Chalmers's "Astronomical Discourses," Dis. iii. pp. 91, 98.]

[Footnote 221: "De Civitate Dei," xii. 25; xiii. 26.]

[Footnote 222: Contra Gentiles, ii. 38.]

[Footnote 223: "Summa Universalis," pt. i. q. 105, art. 5.]

[Footnote 224: "Evidences of Natural and Revealed Religion," Prop. xiv. Dugald Stewart, after quoting the above, adds, "My opinion on this subject coincides with that of Dr. Clarke" ("Philosophy of the Active and Moral Powers of Man," vol. ii. p. 29).]

[Footnote 225: "Sermons," vol. ii. pp. 178, 179.]

[Footnote 226: Thomson's "Seasons."]

[Footnote 227: Holyoake, "Discussion with Townley," p. 68.]

[Footnote 228: Croonian Lecture, "On Matter and Force," p. 94. Is it not significant that Dr. Jones must write his "First Cause" without the initial capitals?]

[Footnote 229: Powell, "Essays and Reviews," p. 139.]

[Footnote 230: Powell, "Christianity and Judaism," p. 11.]

[Footnote 231: Dr. Harris, "Pre-Adamite Earth," p. 104.]

[Footnote 232: Amos i. 2.]

[Footnote 233: Hedge, "Reason and Religion," p. 74.]

[Footnote 234: "Essays and Reviews," p. 102.]

[Footnote 235: McCosh, "Intuitions," p. 276.]

[Footnote 236: "Logic," vol. ii. pp. 117, 118.]

[Footnote 237: Hamilton's "Lectures on Metaphysics," vol. i. p. 102.]

[Footnote 238: Whewell, "Novum Organon Renovatum," p. 7.]

[Footnote 239: "Familiar Lectures on Science," pp. 218, 284, 140.]

[Footnote 240: "Physiological Anatomy," by Todd, Bowman, and Beale, p. 19; Nicholson's "Biology," p. 14.]

[Footnote 241: Jevons, "Principles of Science," vol. ii. pp. 433, 434.]

[Footnote 242: Argyll, "Reign of Law," p. 100.]

[Footnote 243: Laycock, "Mind and Brain," vol. i. p. 225.]

[Footnote 244: Beale, "Protoplasm," pp. 39, 42, 109.]

[Footnote 245: Beale, "Protoplasm," pp. 104, 117; Laycock, "Mind and Brain," vol. i. pp. 222, 224; Liebig, "Organic Chemistry," p. 69.]

[Footnote 246: Spencer, "First Principles," p. 128.]

[Footnote 247: By _Energy_ we understand "the power of doing work," or overcoming resistance, which in nature is something perfectly intelligible and measurable, equivalent in all cases to the product of the mass into the square of the velocity. By _Force_ we understand "that which originates motion." All the forms of Energy have therefore their origin in Force, and Force has its origin in the Will of the Deity.]

[Footnote 248: Quoted from "Positive Philosophy," by Dr. McCosh, "Divine Government," p. 167.]

[Footnote 249: Science has been defined as the "knowledge of these _deviations_ from the great laws of nature formularized in contingent or derivative laws."--Laycock, "Mind and Brain," vol. i. p. 221.]

[Footnote 250: "Fragments of Science," p. 162.]

[Footnote 251: Spencer, "First Principles," p. 128.]

[Footnote 252: Montesquieu, "Spirit of Laws," bk. i. ch. i.]

[Footnote 253: Herschel, "Natural Philosophy," § 27.]

[Footnote 254: "Astronomy and Physics," p. 224.]

[Footnote 255: Thomson and Tait, "Natural Philosophy," vol. i. p. 164; Mayer, "Correlation and Conservation of Forces," p. 335.]

[Footnote 256: Stewart's "Physics," p. 103.]

[Footnote 257: Stewart's "Physics," pp. 114, 353.]

[Footnote 258: Stewart's "Physics," p. 356.]

[Footnote 259: Murphy, "Habit and Intelligence," vol. i. p. 22.]

[Footnote 260: Professor Charles Brooke, in _Nature_, vol. vi. p. 125.]

[Footnote 261: "Familiar Lectures on Scientific Subjects," pp. 469-472.]

[Footnote 262: "Natural Philosophy," vol. i. pp. 190, 191.]

[Footnote 263: Ibid. p. 194.]

[Footnote 264: _North British Review_, vol. xl. pp. 182, 183.]

[Footnote 265: Helmholtz, "Correlation and Conservation of Forces," p. 245.]

[Footnote 266: This is the hypothesis of Helmholtz, Mayer, and Thomson.]

[Footnote 267: Tyndall, "Fragments of Science," p. 31; Murphy, "Habit and Intelligence," vol. i. p. 23.]

[Footnote 268: Murphy, "Habit and Intelligence," vol. i. p. 43.]

[Footnote 269: Professor Norton, "On Molecular Physics;" _American Journal of Science and Arts_, vol. iii, 3d Series, pp. 329-331.]

[Footnote 270: Tyndall, "Fragments of Science," p. 76.]

[Footnote 271: "Principia," Def. viii. p. 8.]

[Footnote 272: "Does every grain of salt and pepper in a million salt-cellars and pepper-casters individually and separately pull and actually move the sun and fixed stars?"--De Morgan.]

[Footnote 273: _North British Review_, vol. xlviii. March, 1868, p. 125.]

[Footnote 274: Third Letter to Bentley.]

[Footnote 275: _Nature_, vol. iii. p. 51; vol. ii. p. 422.]

[Footnote 276: _Nature_, vol. i. p. 551.]

[Footnote 277: Delivered at the Royal Institution, and reported in _Nature_, vol. vii. Nos. 174, 175.]

[Footnote 278: _North British Review_, vol. xlviii. March, 1868; "Correlation and Conservation of Forces," p. 368; _Amer. Jour. of Science and Arts_, vol. xlix. p. 24.]

[Footnote 279: _North British Review_, vol. xlviii. p. 127; _Nature_, vol. vii. p. 343.]

[Footnote 280: "Familiar Lectures on Science," p. 90.]

[Footnote 281: Picton, "Mystery of Matter," p. 49.]

[Footnote 282: Herschel, "Familiar Lectures on Science," p. 467.]

[Footnote 283: Sir William Thomson, "Papers on Electrostatics and Magnetism," p. 419.]

[Footnote 284: _North British Review_, vol. xlviii. p. 127.]

[Footnote 285: We do not by any means assert that two substances can not occupy the same point in space at the same moment in time. We accept the Hegelian maxim that "two substances may occupy the same point in space at the same time _provided their qualities are essentially different_." If the qualities of the ether are essentially different from gross matter, then to call ether "matter" is to confound and mislead the mind. May not ether be a "tertium quid" between matter and mind?]

[Footnote 286: Prof. Clerk Maxwell, in _Nature_, vol. ii. p. 421.]

[Footnote 287: Sir William Thomson, in _Nature_, vol. iv. p. 266.]

[Footnote 288: Sir W. Thomson, in _Nature_, vol. i. p. 551.]

[Footnote 289: _Nature_, vol. ii. p. 421.]

[Footnote 290: _Philosophical Magazine_, 1868.]

[Footnote 291: Thomson and Tait, "Natural Philosophy," vol. i. p. 164.]

[Footnote 292: _Nature_, vol. viii. p. 280; also Challis, "Principles of Mathematics and Physics," pp. 685-687.]

[Footnote 293: _American Journal of Science and Arts_, vol. xlix. pp. 32, 33.]

[Footnote 294: How gravitation may result from the interception of the Cosmic Force of Repulsion is explained by Prof. Norton at pp. 26-28, and still more fully in vol. iii. 3d Series, May, 1872, pp. 332, 336.]

[Footnote 295: _American Journal of Science and Arts_, vol. xlix. p. 34.]

[Footnote 296: _American Journal of Science and Arts_, vol. xlix. p. 33.]

[Footnote 297: See vol. i. pp. 217-284.]

[Footnote 298: "Intellectual System of the Universe," vol. i. p. 224.]

[Footnote 299: Ibid. p. 271.]

[Footnote 300: Ibid. p. 244.]

[Footnote 301: Ibid. p. 271.]

[Footnote 302: "Intellectual System of the Universe," vol. i. pp. 223-4.]

[Footnote 303: Todd, Bowman, and Beale, "Physiological Anatomy and Physiology of Man," p. 25.]

[Footnote 304: "Habit and Intelligence," vol. ii. p. 5.]

[Footnote 305: Ibid. p. 8.]

[Footnote 306: Ibid. p. 5.]

[Footnote 307: Ibid. pp. 6, 7.]

[Footnote 308: "On Natural Selection," p. 360.]

[Footnote 309: "Genesis of Species," p. 294.]

[Footnote 310: "Habit and Intelligence," vol. ii. p. 5.]

[Footnote 311: "Habit and Intelligence," vol. ii. p. 160.]

[Footnote 312: "Scientific Basis of Faith," p. 43.]

[Footnote 313: "Scientific Basis of Faith," p. 14.]

[Footnote 314: "Habit and Intelligence," vol. ii. pp. 4, 7.]

[Footnote 315: Ibid. p. 8.]

[Footnote 316: Ibid. vol. i. p. 89.]

[Footnote 317: "Scientific Basis of Faith," pp. 351, 352.]

[Footnote 318: "Scientific Basis of Faith," pp. 46, 47.]

[Footnote 319: Ibid. pp. 51, 52.]

[Footnote 320: "Habit and Intelligence," vol. ii. p. 7. "Pantheism asserts the absolute UNITY and permanence of SUBSTANCE with its two attributes of _matter_ and _force_(= extension and thought), and their innumerable modifications which go to form all the phenomena of the universe."--Dr. Cohn. Under this definition, Mr. Murphy must be ranked a Pantheist. He knows but of ONE SUBSTANCE underlying all phenomena.]

[Footnote 321: "Scientific Basis of Faith," p. 29.]

[Footnote 322: Ibid. p. 14.]

[Footnote 323: Ibid. p. 36.]

[Footnote 324: Ibid. p. 35.]

[Footnote 325: Ibid. p. 47.]

[Footnote 326: "Intellectual System of the Universe," vol. i. p. 223.]

[Footnote 327: "Scientific Basis of Faith," p. 52.]

[Footnote 328: "Intellectual System," vol. i. p. 224.]

[Footnote 329: "On Natural Selection," p. 372.]

[Footnote 330: Tyndall, "Fragments of Science," p. 104.]

[Footnote 331: "Unity of Worlds," p. 230.]

[Footnote 332: Tyndall.]

[Footnote 333: By the statical properties of matter we understand extension, limit, position, impenetrability, and _inertia_. We have no idea that there is a _vis inertiæ_ in matter. Vis inertiæ is a _forceless force_, which is an absurdity. Inertness in matter is not a force, but the opposite of a force--a passivity which requires a force in order to change.]

[Footnote 334: Faraday, "Correlation and Conservation of Forces," p. 368.]

[Footnote 335: Clerk Maxwell, in _Nature_, vol. ii. p. 421; Herschel, "Familiar Lectures on Science," p. 467.]

[Footnote 336: Professor Norton, in the _American Journal of Science and Arts_, July, 1864, p. 64; Herschel, "Familiar Lectures on Science," p. 467; Dr. Carpenter, "Human Physiology," p. 542.]

[Footnote 337: _Revue des Deux Mondes_, 1867.]

[Footnote 338: Anaxagoras.]

[Footnote 339: Dr. Carpenter, in _Nature_, vol. vi. p. 312.]

[Footnote 340: Herschel, "Familiar Lectures on Science," p. 467.]

[Footnote 341: For other illustrations, see Cooke's "Religion of Chemistry," pp. 326-8; Grove, "Correlation and Conservation of Forces," pp. 116, 117.]

[Footnote 342: Dr. Cohn, of the University of Breslau, in _Nature_, vol. vii. p. 137.]

[Footnote 343: Carpenter, "Human Physiology," p. 542; Herschel, "Outlines of Astronomy," pp. 233, 234; Wallace, "On Natural Selection," p. 368; Murphy, "Scientific Basis of Faith," p. 51; Laycock, "Mind and Brain," vol. i. pp. 225, 258-9, 304.]

[Footnote 344: "First Principles," p. 235.]

[Footnote 345: Letter to the author.]

[Footnote 346: The distinction made by Dr. Carpenter between _molecular_ (bioplasmic) and _somatic_ (individual) life is important: molecular life is a cosmic force, somatic life is an individualized force; the former is the direct action of Deity, the second is the indwelling of a created but yet dependent spiritual entity in a vitalized organism.]

[Footnote 347: "On the Mutual Relation of the Vital and Physical Forces," _Philosophical Transactions_, 1850, p. 730. See also Laycock, "Mind and Brain," vol. i. p. 304; Wallace, in _Nature_, vol. vi. p. 285.]

[Footnote 348: Huxley, "Introduction to the Classification of Animals."]

[Footnote 349: _Nature_, vol. iv. p. 269.]

[Footnote 350: "God in Nature," in _Old and New_, 1872, p. 163.]

[Footnote 351: _Methodist Quarterly Review_, July, 1871, p. 499.]

[Footnote 352: "All atomic forces are incessant forces that are made up of impulses which are renewed every instant."--Professor Norton, in the _American Journal of Science and Arts_, vol. iii. 3d Series, p. 331.]

[Footnote 353: Sir W. Thomson, in _Nature_, vol. iv. p. 266.]

[Footnote 354: Grove, "Correlation and Conservation of Forces," pp. 15, 18, 199. See also the words of Dr. Mayer in the same volume, p. 341.]

[Footnote 355: Mr. Wallace, the author of the theory of natural selection, denies its applicability to man. Man is "a being apart," a "being superior to nature." "He has not only escaped 'natural selection' himself, but he is actually able to take away some of that power from nature which, before his appearance, she universally exercised" ("On Natural Selection," pp. 325, 326). See also Lubbock's "Prehistoric Times," last chapter.]

[Footnote 356: "Lectures on the History of Rome," vol. ii. p. 59.]

[Footnote 357: Laurent, "Études sur l'Histoire de l'Humanité," vol. v. p. 14.]

[Footnote 358: Cousin, "History of Philosophy," vol. i. p. 160.]

[Footnote 359: "Nichomachean Ethics," bk. i. ch. ii.]

[Footnote 360: Ibid. bk. i. ch. x.]

[Footnote 361: Ibid. bk. x. ch. viii.]

[Footnote 362: Nitzsch, "System of Christian Doctrine," p. 172.]

[Footnote 363: Müller, "Christian Doctrine of Sin," vol. ii. p. 146.]

[Footnote 364: Acts xvii. 25-28.]

[Footnote 365: Laurent, "Études sur l'Histoire de l'Humanité," vol. v. p. 12. Not all the Stoics seem to have understood this "necessity" in so rigorous a sense. Cleanthes would exempt the evil actions of men from necessity: "Nothing takes place without Thee, O Deity, except that which bad men do through their own want of reason; but even that which is evil is overruled by Thee for good, and is made to harmonize with the plan of the world."--_Hymn to Zeus._]

[Footnote 366: Laurent, "Études sur l'Histoire de l'Humanité," vol. v. p. 12.]

[Footnote 367: The statement of the text will remain unaffected by any theory as to the derivation of the material organism of the primitive man. If the hypothesis be true that "man is the descendant of some pre-existent generic type, the which, if it were now living, we would probably call an ape," this can only be affirmed of the body of man, and the statement is still correct that "God formed man of the dust of the earth." The body of the ape and the body of man are formed of the same materials. But, as Prof. Cope, a thorough-going Evolutionist, remarks, this material nature can not bear or be "the image of God," for "God is a spirit," and "a spirit hath not flesh and bones" (Luke xxiv. 39). The image of God must inhere in that spiritual nature which was inbreathed by God, and consists in reason, conscience, and moral liberty. (See Cope, "On the Hypothesis of Evolution," pp. 33, 34.) This theory as to the descent of man's material organism from some pre-existent generic type does not by any means involve the conclusion of Sir J. Lubbock that "the primitive condition of mankind was one of _utter barbarism_." We may grant that the primitive condition of man was one of childhood ignorance and inexperience, a state in which his intellectual and moral nature was undeveloped; but this is not "Savagism." Barbarism is the lapse and deterioration of man. Even if it could be shown that primeval man was destitute of the industrious arts, "it would not afford the slightest presumption that he was also ignorant of duty or ignorant of God" ("Primeval Man," by the Duke of Argyll, p. 132). "Whenever we can trace back a religion to its first beginnings, we find it free from many blemishes that affect it in its later stages" (Max Müller, "Chips from a German Workshop," vol. i., preface). The most ancient form of religion was the Monotheistic (Grimm, "Deutsche Mythologie," p. xliv. 3d ed.). See also "Les Origines Indo-Européennes," vol. ii. p. 720, by M. Adolphe Pictet.]

[Footnote 368: Agassiz and Gould's "Zoology," p. 238.]

[Footnote 369: "On Limbs," p. 88.]

[Footnote 370: "On the Skeleton and Teeth," p. 228.]

[Footnote 371: "Anatomy of the Vertebrates," vol. iii. p. 796.]

[Footnote 372: "The Harmonies of Nature," by Dr. C. Hartwig, pp. 46, 47.]

[Footnote 373: "Typical Forms and Special Ends," R. McCosh and Dr. Dickie, p. 352.]

[Footnote 374: "History of Philosophy," vol. i. p. 169.]

[Footnote 375: "Geographical Studies," p. 34.]

[Footnote 376: Ritter, "Geographical Studies," p. 314; Guyot, "Earth and Man," p. 34.]

[Footnote 377: Ritter, "Geographical Studies," p. 34; Guyot, "Earth and Man," p. 35.]

[Footnote 378: See Guyot, "Earth and Man", pp. 268-270.]

[Footnote 379: Cousin, "History of Philosophy," vol. i. pp. 169-170.]

[Footnote 380: "Adam and the Adamites."]

[Footnote 381: Article "Ararat," in Smith's Dictionary.]

[Footnote 382: It is called in Ptolemy _Naxuana_, and by Moses Chorenensis, the Armenian historian, _Idsheuan_, but at the place itself _Nachidsheuan_, which signifies "the first place of descent." See Whiston's note on p. 87, vol. i. of Josephus.]

[Footnote 383: "Antiquities," bk. i. chap. iii. § 5.]

[Footnote 384: Ibid. bk. i. chap. iii. § 6. Scaliger was the first to draw the attention of scholars to the writings of Berosus. In his work "De Emendatione Temporum" he has collected his fragments, and vindicated their authenticity. Berosus is always quoted with respect by English divines, and Niebuhr has sustained his claims to be regarded as a reliable authority. In more than one place he speaks of Armenia as the resting-place of the ark. See Rawlinson's "Historical Evidences," p. 63, and note liii.]

[Footnote 385: "Antiquities," bk. i. chap, iii. § 6.]