While Dr. McCosh insists that spontaneous generation does not conflict with religion or a belief in God's existence and providence, Joseph Cook just as distinctly rejects the "form" of evolution taught by Huxley and Haeckel on the ground that it involves spontaneous generation or the development of "the living from the notliving" (see quotation page 20), which the eminent president of Princeton assures him is only another name for miraculous creation, being an operation which takes place under the supervising control of Divine wisdom! It is scarcely worth while for these high authorities to attempt a reconciliation of their conflicting views on the meaning and scope of "theistic evolution," as it would take much less time and labor for them to get rid of the whole theory and have done with it. All it requires is a thorough examination and comprehension of the facts of science relied upon by evolutionists, which seems, really, to have been a matter of secondary importance in the estimation of these theological advocates of the "new philosophy," as they appear, rather, to have cast about them almost the first thing, to determine which "form" of the theory was least objectionable, and which would leave most of the religion of the Bible, instead of doing as they should have done, rejecting the whole thing as unscriptural, irrational, and absurd, and then patiently waiting and assiduously laboring for a solution of the natural facts involved, in accordance with the plausible hypothesis of special acts of Divine intervention as taught by religious ¿cience. In concluding this introduction, I appeal, in all candor, to the clergy of the country, who have not yet fallen victims to the fatal wiles of the "new philosophy," and ask them, in the name of religion, if this apologetic spirit of compromise with modern science, among christian ministers, has not gone about far enough; and if it is not about time to call a halt and seriously reconsider the whole question? Instead of adopting a temporizing policy of almost Not one bending the knee to evolution, the worst phase of materialism ever promulgated by man,-instead of accepting one-half of the new philosophy under the specious disguise of "theistic evolution," at the expense of surrendering to the avowed enemies of religion one-half of the Bible,— would it not show more true courage and Christian dignity to take an uncompro mising and even defiant stand against the theory in all its forms and phases, fight it out to the bitter end, if need be, and either win all or lose all, in this struggle for religious existence? If I am not mistaken in the signs of the times, it is certain that there is neither a thought of compromise nor a disposition to yield, even so far as to make overtures for a parley, on the part of evolutionists. inch will they yield till the ground is wrenched from them by piece-meal. All the overtures or compromises, thus far, have come voluntarily from the advocates of religion. This is a burning shame, and it is time to change our tactics and swear by Him that liveth forever and ever, that temporising compromises with so-called science have come to an end; and that, from this time on, it is either an unconditional surrender to the materialistic and atheistic evolution of Huxley and Haeckel, or it is the triumph of religion and of the unadulterated word of God. There can be no drawn battle in this scientific and religious war. There can neither be a mutual division of the spoils, nor a compromise over a salmagundi of new philosophy, divinely assorted spontaneous generation, religious science, and theistic evolution. It must, in the end, be either a victory for evolution, pure and simple, as taught by Darwin, Huxley, and Haeckel, or, it must be its utter extermination Which, then, shall it be? Whatever confidence our Christian fervor may inspire in us, as to the ultimate triumph of religion over the defiant infidelity of such eloquent and critical unbe lievers as Haeckel, Ingersoll, Underwood, & Co., it is well for us to keep in mind forced, in all kindness, to criticise in this chapter, would have been the last men in the world thus willingly to cast a stumbling block in the way of young investigators, or put a weapon into the hands of the enemies of religion, had they seen any possible way out of the difficulty, or had they been able to devise any method of accounting for the facts of natural history, bearing on the subject in question, without making such humiliating conces sions. And it is even now morally certain, if these sincere Christian workers could be convinced that their surrender to evolution had been made upon grounds which were wholly insufficient, and that the theory, even in its mildest form, has not one fairly understood class of scientific facts, such as embryology, rudimentary organs, reversions, paleontology, comparative anatomy, etc., upon which its claims can rest, that they would be only too glad to avail themselves of the opportunity of at once appealing to the court of heaven for an everlasting cancellation of their mistaken compact with Darwinism. I assert, without mental reservation, that such opportunity for a final and unconditional dissolution of co-partnership with evolutionists, fairly, logically, and scientifically demon the undeniable fact that the time of miracles is past, and that God now works, in fighting the battles of His church, alone through human agencies,-through the fidelity, the courage, the enthusiasm, and the intelligence of His ministers and people. And should these agencies fail to uphold the Christian standard, and vindicate the religion of the Bible against the assaults of materialistic unbelievers,-meeting their attacks with sounder logic and more invincible arguments,-then, inevitably, the decadence of the church, of whatever denomination, commences, the youth of the land will grow up into the prevailing infidelity, and the utter downfall of religion will only be a question of time, that time limited, possibly, to the interval of a single generation. This sad and even terrible contingency is not an impossibility, on the above supposition of a failure to arrest the present tidal wave of materialism; and for this reason I regard it as deplorable in the extreme, that our young college students, who are to form the intellectual bone and sinew of the coming generation, and who are just now at the point of determining their mental status toward these new philosophic doctrines, should be confronted, at the very threshold of their decision, with these wholly gratuit-strated, will be afforded in the following ous apologies, for evolution, and even spontaneous generation, by the most eminent divines in our land, including many presidents of our colleges and universities. Yet, I am fully persuaded that Joseph Cook and Dr. McCosh, whom I have been chapters of this volume, the benefits of which are within the reach of all who may have a desire to avail themselves of them. May the guiding influence of that wisdom which cometh from above direct our feet into the paths of true knowledge! CHAPTER II. MATTER, SUBSTANCE, FORCE, LIFE, MIND, SOUL, SPIRIT, GOD. [SYNOPSIS OF CONTENTS.] The Conservation of Force.-All the forces of Nature substantial.-A regular gradation in density and tenuity in all substances.-Air the intermediate substance.-Gravitation a substance.-Illustrated by a bucket of quick-silver.-Proved by Sir Isaac Newton.-Magnetic substance proved and illustrated.-Soul, Life, Mind, Spirit, substances.-God the Fountain of all substance, and from whom all the substances of the Universe have issued.-Man a dual being, constituted of a double organism.-By this view alone is the Immortality of the Soul made to harmonize with Reason or Science.-Criticisms upon Comte's Transcendentalism in metaphysics. -All animals possess dual organisms.-Difference between material and immaterial substances discussed.-Origin of mind, life, matter, and material forms.-One great mystery, God, unavoidable.-It solves all minor mysteries.-Origin of Life on earth illustrated.-The existence of Soul as an entity demonstrated by the action of magnetism.-Many analogies and illustrations of the soul's substantial nature given.-This wonderful force of magnetism never before used against materialisın.— Life and soul illustrated by Odor.-Cause and effect examined.-Many illustrations given.-The pen with its transparent hand, the invisible musician, etc.-Haeckel's views of life analyzed.— The complete and satisfactory solution which the internal, vital and mental organism furnishes of the soul and its probable immortality. The recently established theory of the neither be seen, heard, felt, tasted, nor persistence of energy,-otherwise termed smelt; and even in motion we only recogthe conservation of force,- proves, as nize it by the effects it produces in discertainly as it proves anything, that all placing heavy objects or pressing against force is substantial. Nothing can be con- our bodies. To the minds of many who served or preserved unless it be some-have not reasoned themselves into the thing that exists, and it seems to be an philosophy of atmospheric pressure, it axiomatic truth that nothing can exist un- seems even now irational and impossible less it be a substance of some kind. If that the air we breathe, so transparent and force in one form is convertible into force of another form, as claimed by the advocates of this theory, then all force in whatever form it may be exerted, is substance, since it is impossible to conceive of the conversion of one thing into another thing and neither thing be anything substantial. Our inability to take cognizance of the constituents or corpuscles of a force, such as gravity or magnetism, for example, by the immediate action of our senses, as we are able to do of such substances as iron, water, air, or odor, is no valid reason to a thoughtful mind why such force should not be regarded as a real substance,-as literally and truly an entity as is the atmosphere we breathe. The air when quiescent is admittedly unrecognizable by any of the senses as a substance. It can impalpable, can be a real substance having an actual weight of fifteen pounds to the square inch upon all bodies at the earth's surface. It would almost seem that this wonderful entity was intended by the allwise Author of Nature, among its other uses, to show us the marvelous amplification of substantial existences in God's universe, and thus lead us step by step from the visible and corporeal constituents of gross matter up to the invisible and incorporeal elements of substantial entities outside of the present recognition of our senses. I never think of the air, or intelligently draw a breath, but a thought of adoration to the God of Nature pervades my mind for so ordaining this intermediate but invisible substance as to teach us that it is but the connecting link in the chain of entities from the gross earth up to the inconceivably attenuated existences outside of material forms, thus rationally and philosophically leading the mind from what we are, in relation to sense, to the possibilities of what we may be. Because that mysterious something called gravitation, which pulls a weight toward the earth, can neither be seen, heard, felt, tasted, nor smelt, it is no proof that gravity is not a substance as really and truly as is water, iron, or even platinum, the heaviest of all known substances, only the substantial corpuscles or attenuated threads of gravity are of such a nature that we cannot recognize them except through our higher faculties of reason, by what they accomplish. The German laborer who placed his bucket beneath a dripping rock to catch water, was astonished when he undertook to carry it home. He could neither lift it nor stir it, with all the strength of his arm. Yet he saw nothing to cause such a result except the water the bucket contained. It could not have frozen to the ground for it was a hot summer's day. Yet something held it down with immovable but invisible power. The secret was soon revealed. The bucket was nearly full of quicksilver which had dripped from the rock with the water. Had this quicksilver still remained invisible, after the covering of water had been removed, and had it been even unobservable by any other of the senses, or could the hand have been passed through it without feeling it in the slightest degree, it would still have been none the less a real substance so long as its effects were the same in holding the bucket to the earth. We must therefore judge of the substantial or entitative nature of any thing of which the mind can form a concept, not by its recognizable or unrecognizable qualities through the direct evidence of our senses, but by its demonstrable effects upon other and known substances under the exercise of our rational faculties in judging, analyzing, comparing, etc. Thus gravity is a substance as really and truly as was the invisible mercury in the bucket, but its nature is such that it is hidden from all our senses. Our hands can pass through it without feeling it. It permeates and passes through all substances that may intervene between the earth and a suspended weight, and when the chord that supports the weight is severed, the invisible and intangi | ble threads of this all-pervading substance seize each molecule of the weight and pull it to the earth. We say, by a license in the use of words,' that a block of iron, for example, when unsupported falls to the ground. It does not fall, literally, but gravity draws it to the earth. Were it possible that another planet the size of this earth could be kept the same distance above the iron weight as the earth is below it, the weight would be suspended in the air between the two without support, and would neither move one way nor the other, the two gravities neutralizing or counterbalancing each other. Then such a mass of iron would weigh absolutely nothing. Hence it could not fall, because in that condition there would relatively be neither up nor down. The same would be true if another force should act upon the block of iron, in the place of the supposed planet. Place a magnet an inch above the iron weight and of sufficient power to outdraw the force of the earth's attraction, and the weight would "fall" upward to the magnet by the same license of language that we employ when we say it falls to the ground. It would be drawn to the magnet by analogous but intangible and invisible threads of substantial force,-a real entity that passes off from the magnetic poles, seizes the block of iron and lifts it bodily. And yet, as in the case of gravitation, this substance passes uninterruptedly through solid bodies. A sheet of glass or an impervious plate of platinum may be interposed between tho weight and the magnetic poles without diminishing the power of the attrahent in lifting the iron mass the most minute fraction of a grain. It lifts it by the similar invisible and intangible threads of substantial force, twined about the molecules of the iron, just as gravity acts in pulling the same weight to the earth. The cases are not only analogous but almost precisely similar. Few, who have given special thought to the true and wonderful nature of these phenomena, now doubt the substantial nature of magnetism, in its action upon a distant bar of iron, called an armature, and in thus pulling it toward the magnetic poles. No one, in fact, can conceive, by any possibility of mental effort, the idea of a bar of iron moving from a state of rest and being forcibly drawn toward a distant magnet, without acknowledging the existence of some substance of a real entitative nature passing between them. Those who are thus forced to admit the substantial nature of magnetic rays, have stepped into a new world, filled with new entities and verities. They are mentally and logically compelled at once to look upon gravity in the same light. Sir Isaac 'Newton caught a glimpse of this new world of incorporeal entities as he contemplated the law of gravitation. In a letter to Bentley he says: "That gravity should be innate, inherent, and essential to matter, so that one body may act on another at a distance through a vacuum, without the mediation of anything else by and through which their action and force may be conveyed from one to the other, is to me so great an absurdity that I believe no man who has in philosophical matters a competent faculty of thinking, can ever fall into it." its existence as a substantial entity would thus be demonstrated and admit of no further controversy. If, then, substantial rays of force can thus pass from the poles of a magnet through the most impervious bodies, producing corporeal effects at a distance in overcoming the inertia of, and giving motion to, a bar of iron, thus demonstrating the absolute existence of a substance not limited by corporeal conditions, and beyond substance the range of any of our senses,which can only be recognized by our reason in analyzing its effects upon physical bodies,-it brings us at once and by a single step into the world of vital and mental substances, which just as demonstrably show their entitative natures by their effects in moving our corporeal bodies and operating them at will, as well as the bodies of all living and thinking beings. Nine-tenths of the religious world, who profess, of course, to believe in the immortality of the soul, have no definite or thinkable conception of the soul as a substantial entity. If asked, what they really mean by the soul, their answer would be utterly vague and unsatisfactory, as much so to themselves as to the inquirer. They would probably talk about that living, spiritual principle in man, which distinguishes him from the brute. If, however, you ask one of these believers in the immortality of the soul what were his conceptions of man as a corporeal, visible and tangible being, he would be able to give a definite answer. There would be no vague The greatest of philosophical reasoners, though inspired with this brilliant dash of intellect, did not, however, take advantage of such a sparkling revelation, and by dint of logic, carry it out to magnetism, electricity, life, mind, spirit,-even up to the substantial throne of the Deity Himself. He entered the portals of the new dominion of philosophical thought, but unfortunately stopped there, and spent his life in contemplating and elucidating the substantial wonders and all-pervading effects of that mighty entitative force which his own genius had formulated, if it had not discovered. He even, illogically, fought against substances beyond the range of the senses, and denied their existence because they could not be demonstrated. When ether was suggested as an undulatory medium filling inter-stellar space, but al-ness or ambiguity in his expressions-no most infinitely attenuated, as a means to account for the phenomena of light, he rejected it, though he held to the corpuscular theory of light itself, making the sun's rays a real substance, preferring a supposition approved by one of the senses rather than an assumption outside of all. Had there been any real use for this hypothetic ether in accounting for these natural phenomena, or if they could not have been as well or better explained without, then this etherial substance, even if it were a thousand million times more attenuated than hydrogen gas, could have been rationally admitted to exist; for if even such a vastly attenuated substance were shown to be absolutely necessary to a given mechanical or demonstrated result, as are gravity and magnetism their physical effects, dreamy "principle" mixed up with his definition. Man would be described as an erect, substantial, intelligent being, of a certain form and possessing certain organs and parts through which the vital and spiritual principle of the soul manifested itself. To the philosopher, however, who has grasped the true nature of substance in its various conditions of existence from the tangible to the intangible, from the visible, ponderable, physical bodies around us,--such as platinum, iron, water, wood, flesh, air, gas, and odor, up to the intangible, invisible and incorporeal substances of electricity, magnetism, gravitation, etc.;to such a student of Nature there would be no difficulty in comprehending the additional fact that the life, soul, mind, or spirit of a living man, constitutes an in |