If the Divine Idea will not retire at the bidding of our speculative science, but retains its place, it is natural to ask, what is its relation to the series of so-called Forces in the world? But the question is too large and deep to be answered here. Let it suffice to say, that there need not be any _overruling_ of these forces by the will of God, so that the supernatural should disturb the natural; or any _supplementing_ of them, so that He should fill up their deficiencies. Rather is His Thought related to them as, in Man, the mental force is related to all below it; turning them all to account for ideal ends, and sustaining the higher equilibrium which else would lapse into lower forms. More truly, yet equivalently, might we say, these supposed forces, which are only our intellectual interpretation of classes of perceived phenomena, are but varieties of His Will, the rules and methods of His determinate and legislated agency, in which, to keep faith with the universe of beings, He abnegates all change; but beyond which, in His transcendent relations with dependent and responsible minds, He has left a glorious margin for the free spiritual life, open to the sacredness of Personal Communion, and the hope of growing similitude. THE RELATIONS OF ETHICS AND THEOLOGY. By ANDREW P. PEABODY. My subject is the mutual relations of Ethics and Theology. Ethics is the science of the Right; and we would first inquire whether this science is a mere department of theology, or whether it has its own independent existence, sphere, and office. Our opening question then is: What is the ground of right? Why are certain acts right, and certain other acts wrong? Are these characteristics incidental, arbitrary, created by circumstances; variable with time or place, or the intelligence of the agent; contingent on legislation, human or Divine? Or are they intrinsic, essential, independent of command, even of the Divine command?