FullReads

The answer to this is, that the theory which Messrs. Darwin and Wallace have persuaded the public to accept is demonstrably false, and that the opponents of evolution are certain in the end to triumph over it. Paley, in his “Natural Theology,” long since brought forward far too much evidence of design in animal organisation to allow of our setting down its marvels to the accumulations of fortunate accident, undirected by will, effort and intelligence. Those who examine the main facts of animal and vegetable organisation without bias will, no doubt, ere long conclude that all animals and vegetables are derived ultimately from unicellular organisms, but they will not less readily perceive that the evolution of species without the concomitance and direction of mind and effort is as inconceivable as is the independent creation of every individual species. The two facts, evolution and design, are equally patent to plain people. There is no escaping from either. According to Messrs. Darwin and Wallace, we may have evolution, but are on no account to have it as mainly due to intelligent effort, guided by ever higher and higher range of sensations, perceptions, and ideas. We are to set it down to the shuffling of cards, or the throwing of dice without the play, and this will never stand.

According to the older men, cards did indeed count for much, but play counted for more. They denied the teleology of the time–that is to say, the teleology that saw all adaptation to surroundings as part of a plan devised long ages since by a quasi-anthropomorphic being who schemed everything out much as a man would do, but on an infinitely vaster scale. This conception they found repugnant alike to intelligence and conscience, but, though they do not seem to have perceived it, they left the door open for a design more true and more demonstrable than that which they excluded. By making their variations mainly due to effort and intelligence, they made organic development run on all-fours with human progress, and with inventions which we have watched growing up from small beginnings. They made the development of man from the amoeba part and parcel of the story that may be read, though on an infinitely smaller scale, in the development of our most powerful marine engines from the common kettle, or of our finest microscopes from the dew-drop.

The development of the steam-engine and the microscope is due to intelligence and design, which did indeed utilise chance suggestions, but which improved on these, and directed each step of their accumulation, though never foreseeing more than a step or two ahead, and often not so much as this. The fact, as I have elsewhere urged, that the man who made the first kettle did not foresee the engines of the Great Eastern, or that he who first noted the magnifying power of the dew-drop had no conception of our present microscopes–the very limited amount, in fact, of design and intelligence that was called into play at any one point–this does not make us deny that the steam-engine and microscope owe their development to design. If each step of the road was designed, the whole journey was designed, though the particular end was not designed when the journey was begun. And so is it, according to the older view of evolution, with the development of those living organs, or machines, that are born with us, as part of the perambulating carpenter’s chest we call our bodies. The older view gives us our design, and gives us our evolution too. If it refuses to see a quasi-anthropomorphic God modelling each species from without as a potter models clay, it gives us God as vivifying and indwelling in all His creatures–He in them, and they in Him. If it refuses to see God outside the universe, it equally refuses to see any part of the universe as outside God. If it makes the universe the body of God, it also makes God the soul of the universe. The question at issue, then, between the Darwinism of Erasmus Darwin and the neo-Darwinism of his grandson, is not a personal one, nor anything like a personal one. It not only involves the existence of evolution, but it affects the view we take of life and things in an endless variety of most interesting and important ways. It is imperative, therefore, on those who take any interest in these matters, to place side by side in the clearest contrast the views of those who refer the evolution of species mainly to accumulation of variations that have no other inception than chance, and of that older school which makes design perceive and develop still further the goods that chance provides.