92 EVIDENCES AND LIMITATIONS 



No doubt the Power whose activity alone accounts 

 for the appearance of life, reason, and moral purpose 

 in a world previously lifeless, non-rational, and non- 

 moral, operates after the manner of an immanent Cause. 



But to confuse such a Cause with the nature in which 

 _\ . . . . 



it operates is pantheistic ; and pantheism is not science, 



but a speculative philosophy which is in conflict with 

 some of the most vital elements of human experience.^ 

 The immanent Cause of evolving life transcends the 

 natures which are made to rise in the scale of being for 

 the obvious reason that every cause must be adequate 

 to its effects, and the effects in question transcend 

 their physical antecedents. 



In thus insisting upon the limitations of the evolu- 

 tionary hypothesis, considered as an explanation of 

 the origin of life, instinct, reason, and moral sense, I 

 might rest the case upon the ob\dous principles of com- 

 mon sense to which I have made reference, and pass on. 

 But it seems to be worth while to mention some recent 

 developments in scientific opinion that make for the ac- 

 ceptance of the position which I have been defining. 



mere brain cannot evolve into mind, which requires an intelligent 

 source and cause. Weismann, a champion of mechanical interpre- 

 tation of all things, says. Evolution Theory, Vol. II, p. 392, "How 

 the activity of certain brain-elements can give rise to a thought which 

 cannot be compared with anything material, which is nevertheless 

 able to react upon the material parts of our body, and, as Will, to 

 give rise to movement — that we attempt in vain to understand." 

 Cf. the author's Being and Attributes of God, pp. 172-174; W. C. D. 

 Whetham, Recent Development of Phys. Science, pp. 16-20; V. F. 

 Storr, Development, pp. 168-186; Aubrey Moore, Science and the 

 Faith, p. 38. ^ Cf. pp. 16-21, above. 



