masterly force, renewed the outcry. The Bible said that God created man
in his own image, Darwin said that man descended from an ape. The
feelings of the orthodox world may be

[181] expressed in the words of Mr. Gladstone: “Upon the grounds of what
is called evolution God is relieved of the labour of creation, and in
the name of unchangeable laws is discharged from governing the world.”
It was a discharge which, as Spencer observed, had begun with Newton’s
discovery of gravitation. If Darwin did not, as is now recognized,
supply a complete explanation of the origin of species, his researches
shattered the supernatural theory and confirmed the view to which many
able thinkers had been led that development is continuous in the living
as in the non-living world. Another nail was driven into the coffin of
Creation and the Fall of Adam, and the doctrine of redemption could only
be rescued by making it independent of the Jewish fable on which it was
founded.

Darwinism, as it is called, has had the larger effect of discrediting
the theory of the adaptation of means to ends in nature by an external
and infinitely powerful intelligence. The inadequacy of the argument
from design, as a proof of God’s existence, had been shown by the logic
of Hume and Kant; but the observation of the life-processes of nature
shows that the very analogy between nature and art, on which the
argument depends, breaks down. The impropriety of the analogy has been

[182] pointed out, in a telling way, by a German writer (Lange). If a
man wants to shoot a hare which is in a certain field, he does not
procure thousands of guns, surround the field, and cause them all to be
fired off; or if he wants a house to live in, he does not build a whole
town and abandon to weather and decay all the houses but one. If he did