physical and moral well-being of his race. To return now to the line of thought from which these suggestions have diverged. If, as we have every reason to believe upon either hypothesis of man's origin, he is a completed animal, standing by original creation or by the effect of the evolution process at the head of the whole animal kingdom in the apparent purpose of his existence, his agency and his power in promoting the sum of happiness on earth, for himself and all the other animals, are the same upon either hypothesis of his origin. The hypothesis of his origin by evolution gives him no greater power over his own happiness or that of the other creatures than he has if we suppose him to have been specially created; and it is only by adopting the belief that in his own constitution he is to be hereafter developed into a being incapable of suffering, or one vastly less capable of suffering than the animal called man now is, that the theory of evolution, even in regard to the sum total of happiness on earth, has any advantage over the theory of special creations. If we suppose the future gradual development of a terrestrial being standing still higher in the animal scale than man now stands, exempt from the suffering which man now suffers, we have a great amount of suffering hereafter eliminated from the world by a certain process. But how does this better satisfy the idea of infinite goodness in the power that devised the process, than the hypothesis of special creation which has formed man as an ultimate product of the divine benevolence and power acting together, endowed him with the faculty of eliminating pain and evil from the circumstances of his existence, by his own exertions, and furnished him with the strongest motives as well as with almost immeasurable means for diminishing the amount of evil for himself and all the other beings within his reach?