In illustrating this view, he reproduces Wallace’s well-known points, and adds one or two of his own.  We need not follow up his lines of argument.  The essay, indeed, adds nothing material to the discussion of evolution, although it states one side of the case moderately well, as far as it goes.

Dr. Hodge approaches the subject from the side of systematic theology, and considers it mainly in its bearing upon the origin and original state of man.  Under each head he first lays down “the Scriptural doctrine,” and then discusses “anti-Scriptural theories,” which latter, under the first head, are the heathen doctrine of spontaneous generation, the modern doctrine of spontaneous generation, theories of development, specially that of Darwin, the atheistic character of the theory, etc.  Although he admits “that there is a theistic and an atheistic form of the nebular hypothesis as to the origin of the universe, so there may be a theistic interpretation of the Darwinian theory,” yet he contends that “the system is thoroughly atheistic,” notwithstanding that the author “expressly acknowledges the existence of God.”  Curiously enough, the atheistic form of evolutionary hypotheses, or what he takes for such, is the only one which Dr. Hodge cares to examine.  Even the “Reign of Law” theory, Owen’s “purposive route of development and chance . . . . by virtue of inherent tendencies thereto,” as well as other expositions of the general doctrine on a theistic basis, are barely mentioned without a word of comment, except, perhaps, a general “protest against the arraying of probabilities against the teachings of Scripture.”

Now, all former experience shows that it is neither safe nor wise to pronounce a whole system “thoroughly atheistic” which it is conceded may be held theistically, and which is likely to be largely held, if not to prevail, on scientific grounds.  It may be well to remember that, “of the two great minds of the seventeenth century, Newton and Leibnitz, both profoundly religious as well as philosophical, one produced the theory of gravitation, the other objected to that theory that it was subversive of natural religion; also that the nebular hypothesis—­a natural consequence of the theory of gravitation and of the subsequent progress of physical and astronomical discovery—­has been denounced as atheistical even down to our day.”  It has now outlived anathema.

It is undeniable that Mr. Darwin lays himself open to this kind of attack.  The propounder of natural selection might be expected to make the most of the principle, and to overwork the law of parsimony in its behalf.  And a system in which exquisite adaptation of means to ends, complicated inter-dependencies, and orderly sequences, appear as results instead of being introduced as factors, and in which special design is ignored in the particulars, must needs be obnoxious, unless guarded as we suppose Mr. Darwin might have guarded his. ground if he had chosen to do so.