peculiar number of divisions was useful to each particular organism. If naturalists of the evolution school, instead of looking at everything through the medium of a certain theory, would in their dissection, for example, of the framework of the lobster, the body of the moth, and the body of the beetle, furnish us with facts which would show that these twenty divisions are of no use either for strength, or resistance, or suppleness, or adaptation to what is contained within them, we should have a body of evidence that could be claimed as tending to overthrow the hypothesis of intentional design. They might then speak of the repetition of this pattern as whimsical, upon the hypothesis that it was a repetition by design. But so little is done by this class of naturalists to give due consideration to the value of such repetitions, and so little heed is paid to the truth that the Creator does nothing that is useless--a truth which all sound philosophy must assume, because it is a necessary corollary from the attributes of the Creator--that we are left without the aid which we might expect from these specialists in natural science. Is it, then, impossible to discover, or even to suggest, that for each of these organisms this number of twenty divisions had a value? If they were of no value, we may safely conclude that they would never have existed, unless we ignore the hypothesis of infinite wisdom and skill. That hypothesis is a postulate without which we can not reason on the case at all. With it, we have as a starting-point the conception of a being of infinite perfections, who does nothing idly, nothing from whim, nothing from caprice, and nothing that is without value to the creature in which it is found. So that, while we can not in all cases as yet assign that value, we have the strongest reasons for believing that there is a value; and, instead of asserting that an extensive community of structure throughout a great branch of the animal kingdom has no meaning excepting upon the doctrine of evolution, it is the part of true science to assume that it may have another meaning, and to discover if possible what that other meaning is. This is the part of true science, because it is the part of sound philosophy. There is another remark to be made upon Mr. Spencer's reasoning on this particular case of a community of pattern. He says that it can not be imputed to _chance_. It was, then, either an intentional design, or it came about through the process of descent "from common stocks, which process was at the same time producing perpetual divergences and redivergences." Without turning aside for the present to ask from how many common stocks, it may be shown as in the highest degree probable that the occasional deviations from the pattern did not arise by the evolution process, because that process has in itself an element of chance which is fatal to the theory. The assertion is that "an