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.]

[Footnote 386: "For instance, in the very second verse, the great

discovery of Schlegel, which the word Indo-European embodies--the

affinity of the principal nations of Europe with the Arian or

Indo-Persic stock--is sufficiently indicated by the conjunction of the

Madai or Medes (whose native name is Mada) with Gomer of the Cymry, and

Javan of the Ionians. Again, one of the most recent and unexpected

results of modern linguistic inquiry is the proof which it has furnished

of an ethnic connection between the Ethiopians or Cushites, who adjoined

on Egypt, and the primitive inhabitants of Babylonia; a connection which

was positively denied by an eminent ethnologist only a few years ago,

but which has now been sufficiently established from the cuneiform

monuments. In the tenth chapter of Genesis (vers. 8-10) we find this

truth thus briefly stated: 'And Cush begat Nimrod,' the 'beginning of

whose kingdom was Babel' (ver. 11). So we have had it recently made

evident from the same monuments that 'out of that land went forth

Asshur, and builded Nineveh'--or that the Semitic Assyrians proceeded

from Babylonia and founded Nineveh long after the Cushite foundation of

Babylon. Again, the Hamitic descent of the early inhabitants of Canaan,

which had often been called in question, has recently come to be looked

upon as almost certain, apart from the evidence of Scripture; and the

double mention of Sheba, both among the sons of Ham, and also among

those of Shem (vers. 7 and 28), has been illustrated by the discovery

that there are two races of Arabs--one (the Joktanian) Semitic, the

other (the Himyaric) Cushite or Ethiopic."--Rawlinson's "Historical

Evidences," pp. 71, 72.]

[Footnote 387: _Asiatic Society's Journal_, vol. xv.]

[Footnote 388: Rawlinson's "Herodotus," vol. i. p. 523.]

[Footnote 389: "Cosmos," vol. i. p. 348.]

[Footnote 390: Article "Botany," _Encyclopædia Britannica_, vol. v.;

also "Geographical Botany;" and Guyot, "Earth and Man," p. 251.]

[Footnote 391: Guyot, "Earth and Man," p. 255.]

[Footnote 392: Guyot, "Earth and Man," pp. 264, 265; Wallace, "On

Natural Selection," pp. 324-6; Martineau, "Essays," 1st Series, p. 126.]

[Footnote 393: Guyot, "Earth and Man," p. 304.]

[Footnote 394: See Article "Philosophy," in Smith's "Dictionary of the

Bible." See also Shairp, "Culture and Religion," pp. 40-46.]

[Footnote 395: "Palestine was from the beginning an isolated land, as

Israel was an isolated people, and therefore for thousands of years both

have been unintelligible to the world at large. No great highway led

through Palestine from people to people; all passed _by_ it, and not

_over_ it; all its coast was without favorable harbors. No one of the

pagan states of antiquity could come into close geographical,

mercantile, political, and religious relations with a people existing

under the sway of Jehovah."--Ritter, "Geographical Studies," p. 43.]

[Footnote 396: Article "Philosophy," in Smith's "Dictionary of the

Bible."]

[Footnote 397: Ritter, "Geographical Studies," pp. 342, 343.]

[Footnote 398: Guyot, "Earth and Man," p. 307.]

[Footnote 399: "The conjugal tie was held sacred, and polygamy

prohibited."--De Pressensé, "Religions before Christ," p. 160.]

[Footnote 400: Merivale, "Conversion of the Roman Empire," p. 92.]

[Footnote 401: "God," said Plato, "is supremely good" ("Republic," book

ii. ch. 18); and "virtue is likeness or assimilation to God"

("Theætetus," § 384).]

[Footnote 402: Milman, "Latin Christianity," vol. i. p. 357.]

[Footnote 403: Guyot, "Earth and Man," p. 322.]

[Footnote 404: Wallace, "On Natural Selection," p. 326.]

[Footnote 405: "First Principles," p. 38.]

[Footnote 406: Ibid. p. 496.]

[Footnote 407: Buchanan, "Modern Atheism," p. 285.]

[Footnote 408: "Scientific Basis of Faith," p. 6.]

[Footnote 409: "First Principles," p. 43.]

[Footnote 410: Without referring to the writings of theologians, we may

take any definition of religion which incidentally occurs in general

literature. For example, Froude defines religion as "the attitude of

reverence in which noble-minded men instinctively place themselves

toward the Unknown Power which made man and his dwelling-place. It is

the natural accompaniment of their lives, the sanctification of their

actions and their acquirements. It is what gives to man in the midst of

the rest of Creation his special elevation and dignity" ("History of

England," vol. xii. p. 560).]

[Footnote 411: "Essays," 1st Series, p. 178.]

[Footnote 412: Preface to the seventh edition of the Address before the

British Association of Science at Belfast.]

[Footnote 413: Preface to the seventh edition of the Address before the

British Association of Science at Belfast.]

[Footnote 414: Dr. Tyndall subsequently defends his course by saying,

"The kingdom of science cometh not by observation and experiment alone,

but is completed by fixing the roots of observation and experiment in _a

region inaccessible to both_, and in dealing with which we are forced to

fall back upon the picturing power of the

mind"--"_Einbildungskraft_"--the force of imagination (Preface to

seventh edition). Are we then to believe that the imagination is the

source of scientific principles, that it has any "power of intuition, or

can in any way create its own objects?" Why does he not fall back on his

"_Anschauungsgabe_," or faculty of rational intuition, and admit that he

is in the region of the metaphysical? See "Fragments of Science," p.

130.]

[Footnote 415: "Πρὸς Κολώτην," xxxi.]

[Footnote 416: This is admitted even by those who regard prayer for

physical change, as, for example, the averting of disease or the fall of

rain, to be "irrational and unconsciously irreverent." "I repeat that no

theory of the universe, no philosophy of human nature, and no conclusion

of science can ever lay an arrest upon the instincts of the universal

heart in the presence of calamity, and with the prospect of its

increase. Let men philosophize as they will, and let science march where

it will (conquering realm after realm, and reducing all under the rigor

of law), the human spirit will always 'cry unto God' in times of crisis,

and will find immeasurable solace in 'committing its causes' unto Him;

for the instinct to pray for relief in times of anxiety or of peril is

one which can never be exorcised from the heart of man. But it does not

follow that it will always (or that it ought ever) to imagine that by so

doing it can deflect the order of nature or induce God to alter his

prearrangements. The relief obtained is in the act of _submission_ and

of filial trust, not in the notion of being able to persuade an

infinitely powerful and sympathetic Listener" ("Prayer: 'The Two

Spheres:' They _are_ Two," by the Rev. William Knight, _Contemporary

Review_, December, 1873, p. 35). Of course we have no reason to expect

that Dr. Tyndall should yield his judgment to the authority of

Scripture, but we may legitimately expect the Rev. William Knight, of

the Free Church of Scotland, to defer in some measure to James v.

13-18.]

[Footnote 417: Preface to the seventh edition of Dr. Tyndall's

"Address."]

[Footnote 418: "Scientific Basis of Faith," p. 39.]

[Footnote 419: "When ten men are so in earnest on one side that they

will sooner be killed than give way, and twenty are earnest enough on

the other to cast their votes for it but will not risk their skins, the

ten will give the law to the twenty in virtue of the robuster faith, and

of the strength that goes along with it."--Froude, "History of England,"

vol. xii. p. 562.]

[Footnote 420: "Fragments of Science," p. 350.]

[Footnote 421: "Only in the domain of Freedom can there exist the

moral."--Martensen, "Christian Ethics," p. 1.]

[Footnote 422: "Fragments of Science," p. 39.]

[Footnote 423: "Questions such as these derive their present interest in

great part from their _audacity_."--Tyndall.]

[Footnote 424: See "Fragments of Science," pp. 38 and 64-65.]

[Footnote 425: _Contemporary Review_, December, 1873, p. 30.]

[Footnote 426: Tyndall, "Fragments of Science," p. 160.]

[Footnote 427: Preface to the Address before the British Association of

Science at Belfast.]

[Footnote 428: Preface to the seventh edition.]

[Footnote 429: _Contemporary Review._]

[Footnote 430: Mansel, "Prolegomena Logica," p. 280.]

[Footnote 431: "History of Civilization."]

[Footnote 432: Comte, "Positive Philosophy," vol. i. p. 45.]

[Footnote 433: "No record of _coincidences_ can prove a causal

connection, or even suggest it--unless the instances are exceptionally

numerous, and unless other causes leading to the result are excluded by

the rigid methods of verification."--"Prayer: 'The Two Spheres:' They

_are_ Two,"_Contemporary Review_, Dec., 1873, p. 39.]

[Footnote 434: See pp. 386-7.]

[Footnote 435: Dr. Tuke, "Influence of the Mind on the Body in Health

and Disease," p. 351.]

[Footnote 436: "Fragments of Science," pp. 36-39.]

[Footnote 437: "Fragments of Science," p. 40: "The _assumed_ permanence

of natural laws."]

[Footnote 438: Ibid., p. 60.]

[Footnote 439: "Fragments of Science," p. 64.]

[Footnote 440: Jevons, "Principles of Science," vol. ii. p. 434.]

[Footnote 441: "Fragments of Science," p. 64.]

[Footnote 442: Ibid. p. 38.]

[Footnote 443: "On the Relation of God to the World," pp. 187-201.]

[Footnote 444: See Coleridge, "Works," vol. i. pp. 152, 263; Hamilton,

"Metaphysics," vol. i. p. 40.]

[Footnote 445: Fleming, "Vocabulary of Philosophy," _in loco_.]

[Footnote 446: See Jevons, "Principles of Science," vol. ii. p. 440;

Spencer, "First Principles," p. 128.]

[Footnote 447: Carpenter, "Mental Physiology," p. 692; see Lewes,

"Problems of Life and Mind," vol. i. p. 336.]

[Footnote 448: Essential properties "are those which admit neither of

intension nor remission of degrees."--Newton, _Regula Tertia

Philosophandi_, "Principia," lib. iii]

[Footnote 449: Maxwell, "Theory of Heat," p. 310; and also in _Nature_,

vol. ii. p. 421.]

[Footnote 450: By "causes" is here meant nothing more than all the

antecedent conditions. The statement makes no real distinction between

"causes" and "conditions." "We can not predicate of any physical agency

that it is abstractedly the cause of another." "_Causation is the will

of God._"--Grove, "Correlation and Conservation of Forces," pp. 15,

199.]

[Footnote 451: See Murphy, "Habit and Intelligence," vol. ii. p. 157;

"Scientific Basis of Faith," pp. 75, 76; J. S. Mill, "Logic," vol. ii.

ch. xxii. § 1.]

[Footnote 452: "Logic," bk. iii. ch. xvi. See also McCosh, "Intuitions,"

pp. 275-7.]

[Footnote 453: "Scientific Basis of Faith," p. 79.]

[Footnote 454: "Principles of Science," vol. ii. p. 465.]

[Footnote 455: Murphy, "Scientific Basis of Faith," pp. 80 and 49-51;

Jevons, "Principles of Science," vol. ii. p. 438.]

[Footnote 456: Grove, "Correlation and Conservation of Forces," p. 193.]

[Footnote 457: "First Principles," chs. xiii. and xiv.]

[Footnote 458: Wallace, "On Natural Selection," p. 266.]

[Footnote 459: "Positive Philosophy," vol. i. p. 153-156.]

[Footnote 460: "Fragments of Science," p. 64.]

[Footnote 461: Jevons, "Principles of Science," vol. ii. p. 434.]

[Footnote 462: Grove, "Correlation and Conservation of Forces," p. 24.]

[Footnote 463: "There is one wonderful condition of matter, perhaps its

only true indication, namely, inertia."--Faraday, "Correlation and

Conservation of Forces," p. 368; Maxwell, "Theory of Heat," p. 86.]

[Footnote 464: Stewart, "Physics," p. 357.]

[Footnote 465: Ibid. p. 355.]

[Footnote 466: "Correlation and Conservation of Forces," p. 195.]

[Footnote 467: "Fragments of Science," p. 39.]

[Footnote 468: "Fragments of Science," p. 420.]

[Footnote 469: _Nature_, vol. viii. p. 280.]

[Footnote 470: _Nature_, vol. vi. p. 125.]

[Footnote 471: "Familiar Lectures on Science," p. 469.]

[Footnote 472: "Principles of Science," vol. ii. p. 83.]

[Footnote 473: Maxwell, "Theory of Heat," p. 92.]

[Footnote 474: Challis's "Mathematical Principles of Physics," p. 107;

Herschel, "Familiar Lectures on Science," p. 467.]

[Footnote 475: "It is pretty much the same to the greater number even of

the instructed hearers whether a man of science say 'I know' or 'I

suppose;' they only ask after the result and the authority by which it

is supported, not the grounds of the _doubts_. It is thus not to be

wondered at if earnest investigators _do not willingly shock the

confidence of their readers in what the former may think true and

demonstrable by the enumeration of ideas of the correctness of which

they do not feel themselves quite secure_."--Helmholtz, "On John

Tyndall," in _Nature_, vol. x. p. 301.]

[Footnote 476: Jevons, "Principles of Science," vol. ii, p. 466.]

[Footnote 477: "Fragments of Science," p. 40.]

[Footnote 478: Ibid. p. 40.]

[Footnote 479: Marsh, "Man and Nature," chs. i. and iii.; Lyell,

"Principles of Geology," pp. 713-717.]

[Footnote 480: Wallace, "On Natural Selection," pp. 324-326; Lyell,

"Principles of Geology," pp. 681-688, 579-590.]

[Footnote 481: "Fragments of Science," p. 421.]

[Footnote 482: _Contemporary Review_, July, 1872.]

[Footnote 483: Grove, "Correlation and Conservation of Forces," p. 20.]

[Footnote 484: Ibid.]

[Footnote 485: Spencer, "First Principles," pp. 235, 252.]

[Footnote 486: Challis, "Mathematical Principles of Physics," p. 681.]

[Footnote 487: Herschel, "Familiar Lectures on Science," p. 461.]

[Footnote 488: Carpenter, "Mental Physiology," p. 703.]

[Footnote 489: Whewell, "Astronomy and Physics," p. 224.]

[Footnote 490: 1 Cor. xii. 6.]

[Footnote 491: "ἄραγε ψηλαφήσειαν αὐτόν" = truly feel or

touch Him.]

[Footnote 492: See Ritter, "History of Philosophy," vol. i. p. 200.]

[Footnote 493: "Memorabilia," bk. i. ch. iv.]

[Footnote 494: "Timæus," ch. viii.; also "Second Alcibiades," which is a

discourse on prayer.]

[Footnote 495: "Laws," bk. v. ch. i.; bk. x. ch. xii.; "Theæstetes," §

83.]

[Footnote 496: "Apology," § 19.]

[Footnote 497: "Philebus," § 84.]

[Footnote 498: 1 Cor. viii. 6.]

[Footnote 499: Eph. iv. 6.]

[Footnote 500: 1 Cor. xii. 6.]

[Footnote 501: "Without God there is no great man. It is He who inspires

us with great ideas and exalted designs. When you see a man superior to

his passions, happy in adversity, calm amid surrounding storms, can you

forbear to confess that these qualities are too exalted to have their

origin in the little individual whom they ornament? A god inhabits every

virtuous man, and without God there is no virtue."--Seneca, "Epistles,"

41, 73.]

[Footnote 502: See "Creator and the Creation," by Dr. Young, pp. 57,

58.]

[Footnote 503: See Müller, "Christian Doctrine of Sin," vol. i. pp. 248,

249.]

[Footnote 504: Some theologians affirm that this "image of God" was

utterly and totally lost in the fall. Such an unqualified statement does

not, however, seem warranted by Scripture. After the fall, the sanctity

of human life is still grounded upon the fact that man is "made in the

_image_ of God" (Gen. ix. 6), and Paul affirms of man, as man, that he

is "the _image_ and glory of God" (1 Cor. xi. 7).]

[Footnote 505: "History of Philosophy," vol. i. p. 115.]

[Footnote 506: See Psa. viii. 6; 1 Cor. xi. 7; Col. iii. 10; Eph. iv.

24.]

[Footnote 507: See Dr. Young's "Christ of History," pp. 136-138.]

[Footnote 508: Butler's "Analogy," pt. i. ch. iii.]

[Footnote 509: "Reign of Law," by the Duke of Argyll, p. 121.]

[Footnote 510: _Nature_, vol. vi. p. 312.]

[Footnote 511: Coleridge's Works, vol. i. p. 152.]

[Footnote 512: Cousin, "True, Beautiful, and Good," pp. 287-289.]

[Footnote 513: Sewell's "Christian Morals," p. 339.]

[Footnote 514: R. W. Hamilton.]

[Footnote 515: Dr. Thomas Brown.]

[Footnote 516: R. W. Hamilton.]

[Footnote 517: Sophocles, "Antigone," v. 450-460.]

[Footnote 518: Quoted by Dr. Brown from "Lucani Pharsalia," bk. ix.]

[Footnote 519: "Fiji and the Fijians," by Williams and Calvert, p. 22.]

[Footnote 520: "Missionary Travels and Researches in South Africa," p.

153.]

[Footnote 521: Chalmers's "Institutes of Theology," vol. ii. p. 294.]

[Footnote 522: "The Creator and the Creation," by John Young. LL.D., pp.

101-2. See also "Man Primeval," by Dr. Harris, p. 109; Hamilton's

"Revealed Doctrine of Rewards and Punishments," p. 67.]

[Footnote 523: "True, Beautiful, and Good," p. 286.]

[Footnote 524: "Hand-book of Moral Philosophy," p. 184. See also

Cairns's "Treatise on Moral Freedom," p. 222; and Hazard on "Causation

and Freedom in Willing," p. 7; Dr. Alexander, "Outlines of Moral

Science," p. 125: Sir John Herschel's "Familiar Lectures on Science," p.

461; Carpenter's "Human Physiology," p. 543; Wallace, "On Natural

Selection," p. 367; Beale's "Protoplasm," p. 121.]

[Footnote 525: "Prolegomena Logica," p. 122.]

[Footnote 526: "Lectures on Metaphysics," vol. i. p. 373; also Porter's

"Human Intellect," p. 95.]

[Footnote 527: Quoted by Hamilton in "Notes on Reid," p. 616.]

[Footnote 528: "Discussions," p. 587.]

[Footnote 529: "The feeling of responsibility is unmeaning unless it

presupposes the reality of freedom."--Murphy, "Scientific Basis of

Faith," p. 85.]

[Footnote 530: "The miraculous interpositions recorded in the Scriptures

are not inconsistent with this fundamental axiom, for they are effects

of the will of God as the _cause_."--McCosh, "Divine Government," p.

113.]

[Footnote 531: "Divine Government," p. 541.]

[Footnote 532: See McCosh's "Divine Government," p. 113, and Mill's

"Logic," p. 114, vol. ii., English edition.]

[Footnote 533: Whedon, "Freedom of the Will," p. 87.]

[Footnote 534: Whedon, "Freedom of the Will," p. 92. "Every intelligent

effort is an exercise of _originating creative power_ which makes the

future different from what it would have been but for the exercise of

this power."--Hazard, "On Causation," p. 87.]

[Footnote 535: "Philosophy," p. 511.]

[Footnote 536: "Philosophy," p. 508.]

[Footnote 537: "Prolegomena Logica," App., note C.]

[Footnote 538: Whedon, "Freedom of the Will," p. 32.]

[Footnote 539: Ibid., p. 56.]

[Footnote 540: See Calderwood's "Hand-book of Moral Philosophy," pp.

196, 197.]

[Footnote 541: Müller's "Christian Doctrine of Sin," vol. ii. p. 56.]

[Footnote 542: Whedon, "Freedom of the Will," p. 130.]

[Footnote 543: Whedon, "Freedom of the Will," p. 135.]

[Footnote 544: Ibid., p. 193.]

[Footnote 545: Whedon, "Freedom of the Will," p. 158.]

[Footnote 546: "Intuition," etc., p. 472.]

[Footnote 547: Whedon, "Freedom of the Will," p. 171.]

[Footnote 548: Whedon, "Freedom of the Will," p. 173.]

[Footnote 549: "So long as there are fluctuations at all, even though

they be of infinitesimal magnitude as compared with the total,

statistical regularity does not exclude all room for freedom."--Murphy,

"Scientific Basis of Faith," p. 84.]

[Footnote 550: "Prolegomena Logica," p. 280.]

[Footnote 551: On self-limitation of the Divine will, see Müller,

"Christian Doctrine of Sin," vol. ii. pp. 208-212.]

[Footnote 552: This is unquestionably the doctrine of Scripture, "Whom

He _foreknew_, them also He did predestinate."]

[Footnote 553: Bushnell, "Nature and the Supernatural," p. 50.]

[Footnote 554: Whedon, "Freedom of the Will," p. 273; Müller, "Christian

Doctrine of Sin," vol. ii. pp. 236-247.]

[Footnote 555: Whedon, "Freedom of the Will," p. 283.]

[Footnote 556: Bushnell, "Nature and the Supernatural," p. 83.]

[Footnote 557: Ibid., p. 99.]

[Footnote 558: Luke xii. 47, 48.]

[Footnote 559: Matt. xi. 21-24.]

[Footnote 560: Whedon, "Freedom of the Will," pp. 355-357.]

[Footnote 561: Hamilton, "Revealed Doctrine of Rewards and Punishments,"

p. 88.]

[Footnote 562: "The formation of noble human characters is the highest

work that man, or, so far as we know, that God can be engaged

in."--Murphy, "Scientific Basis of Faith," p. 39.]

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