question comes with such insistent
force that the biologist finds himself constrained to offer some
explanation of the origin of the simplest plant and animal life after
the globe had, according to the hypothesis, sufficiently cooled to
present areas in which life might arise. Necessarily, the assumption
must be that life was generated out of lifeless matter. Huxley says:
"If the hypothesis of evolution be true, living matter must have arisen
from not-living matter, for by the hypothesis, the condition of the
globe was at one time such that living matter could not have existed on
it, life being entirely incompatible with a gaseous state." (The earth
having been a ball of gases at the time.) Tyndall is a little more
specific; he says that the combination of electrical and chemical
forces acting on the primal ooze caused germs of life to originate in
small bubble-like forms, (vesicles). His words are: "The first step in
the creation of life upon this planet was a chemico-electric operation
by which simple germinal vesicles were produced." The vesicles
consisted of protoplasm, the simple substance (white-of-egg) which
exists in the cells of animal and vegetable tissues, and which is
composed of oxygen, carbon, hydrogen, nitrogen and traces of other
elements. From this original protoplasm the great variety of living
things has been developed.

The Bearing of Evolution on Christianity.

It is evident that the evolutionary theory not only contradicts the
Bible story of creation but, if true, deprives Christianity of every
claim of being the true religion. If all things have come into being
through the action of forces residing in matter then the world did not
come into being through a divine fiat or command. As Haeckel says:
_"Every supernatural creation is completely excluded."_ (Quoted by John
Fiske in _"A Century of Science,"_ 1899, p. 51.) Thomas Huxley is quite
as definite: "Not only do I hold it to be proven that the story of the
Deluge is a pure fiction; but I have no hesitation in affirming the same
thing of the story of the Creation." (_"Science and Hebrew Tradition,"_
1896, p. 230.) Furthermore, the theory, by its implications, disposes
summarily of the _immortality of the soul_. The belief in an immortal
soul is termed by Haeckel as "quite excluded" by the bearing of
evolution on the origin of man. The _fall of man_ becomes a myth, since
man has not fallen from a high estate but has through many ages of slow
deve