Surely, too, the accidental element may play its part in Nature without negativing design in the theists view. He believes that the earths surface has been very gradually prepared for man and the existing animal races, that vegetable matter has through a long series of generations imparted fertility to the soil in order that it may support its present occupants, that even beds of coal have been stored up for mans benefit Yet what is more accidental, and more simply the consequence of physical agencies than the accumulation of vegetable matter in a peat bog and its transformation into coal? No scientific person at this day doubts that our solar system is a progressive development, whether in his conception he begins with molten masses, or aeriform or nebulous masses, or with a fluid revolving mass of vast extent, from which the specific existing worlds have been developed one by one What theist doubts that the actual results of the development in the inorganic worlds are not merely compatible with design but are in the truest sense designed re suits? Not Mr. Agassiz, certainly, who adopts a remarkable illustration of design directly founded on the nebular hypothesis drawing from the position and times of the revolution of the world, so originated direct evidence that the physical world has been ordained in conformity with laws which obtain also among living beings But the reader of the interesting exposition[III-12] will notice that the designed result has been brought to pass through what, speaking after the manner of men, might be called a chapter of accidents. A natural corollary of this demonstration would seem to be, that a material connection between a series of created things--such as the development of one of them from another, or of all from a common stock--is highly compatible with their intellectual connection, namely, with their being designed and directed by one mind. Yet upon some ground which is not explained, and which we are unable to conjecture, Mr. Agassiz concludes to the contrary in the organic kingdoms, and insists that, because the members of such a series have an intellectual connection, "they cannot be the result of a material differentiation of the objects themselves,"[III-13] that is, they cannot have had a genealogical connection. But is there not as much intellectual connection between the successive generations of any species as there is between the several species of a genus, or the several genera of an order? As the intellectual connection here is realized through the material connection, why may it not be so in the case of species and genera? On all sides, therefore, the implication seems to be quite the other way.