259 
29. But the “ plasm ” has now much higher and more com- 
plex duties to fulfil. It has to people the air and the water 
with living beings ; it has to evolve creatures with structures 
so complicated that the highest wisdom and genius of man often 
fails to unravel or explain them ; it has to evolve forms not 
only in themselves complete but having organs each adapted 
to its peculiar function, and each organ again more or less 
dependent upon its fellow ; and it is an absolute necessity that 
they should go on evolving from blind force to consciousness 
and will,” from the psyche of the plant to the instinct of the 
animal, and from this to the reasoning mind and immortal soul 
of man. 
30. Such is “ Evolution,” its duties and responsibilities under 
the most favourable aspects ; it is believed by many excellent 
and good men, who consider it consistent with religious 
belief. I need hardly say, however, that such a mode of the 
origin of species has no basis of proof, nor, in my opinion, 
of probability even, in its favour. Were it true, it would be 
merely a mode of creation with the Creator replaced by a 
Deus ex m,achinci of human invention. Why should we 
accord to a God of the imagination that honour which we 
would thus deny to the God of Nature and Revelation? As 
Agassiz, the great American naturalist, has well said, the work 
of creation is not such as a master mind would relegate to 
a workman — it is work which shows in every step of its 
progress the guidance of a designing All-Powerful Creator. 
Mr. St. G. Mivart, in his Genesis of Species , remarks, “ without 
a distinct belief in a personal God, it is impossible to have any 
religion worthy of the name ; and no one can at the same time 
accept the Christian religion and deny the dogma of creation.” 
31. The two extracts just quoted, however, express widely 
different phases of thought. Agassiz endeavours to prove, and 
to my mind he does so conclusively, that creation is personal 
and direct. Mr. St. George Mivart believes in evolution, with the 
exception of the soul of man, which he thinks was created 
when “ God breathed into his nostrils the breath of life.” 
32. But the life and the soul of man are two entirely different 
and inconvertible terms. The supposition, for it is nothing 
more, of their identity must also break down, because it neces- 
sarily assumes that there was a time when man^s corporeal 
frame existed without a soul, which is equally repugnant to 
common sense and authority. 
33. I now proceed to examine more carefully some of the 
utterances of Mr. Darwin and his followers as they affect their 
belief in the evolution theory. The fourth edition of the 
Origin of Species of Mr. Darwin ends thus : — There is 
