Finally, ought not theologians to consider whether they have not already, in principle, conceded to the geologists and physicists all that they are asked to concede to the evolutionists; whether, indeed, the main natural theological difficulties which attend the doctrine of evolution--serious as they may be--are not virtually contained in the admission that there is a system of Nature with fixed laws. This, at least, we may say, that, under a system in which so much is done "by the establishment of general laws," it is legitimate for any one to prove, if he can, that any particular thing in the natural world is so done; and it is the proper business of scientific men to push their enquiries in this direction. It is beside the point for Dr. Hodge to object that, "from the nature of the case, what concerns the origin of things cannot be known except by a supernatural revelation;" that "science has to do with the facts and laws of Nature: here the question concerns the origin of such facts." For the very object of the evolutionists, and of Mr. Darwin in particular, is to remove these subjects from the category of origination, and to bring them under the domain of science by treating them as questions about how things go on, not how they began. Whether the succession of living forms on the earth is or is not among the facts and laws of Nature, is the very matter in controversy. Moreover, adds Dr. Hodge, it has been conceded that in this matter "proofs, in the proper sense of the word, are not to be had; we are beyond the region of demonstration, and have only probabilities to consider." Wherefore "Christians have a right to protest against the arraying of probabilities against the clear teachings of Scripture." The word is italicized, as if to intimate that probabilities have no claims which a theologian is bound to respect. As to arraying them against Scripture, there is nothing whatever in the essay referred to that justifies the statement. Indeed, no occasion offered; for the writer was discussing evolution in its relations to theism, not to Biblical theology, and probably would not be disposed to intermix arguments so different in kind as those from natural science and those from revelation. To pursue each independently, according to its own method, and then to compare the results, is thought to be the better mode of proceeding. The weighing of probabilities we had regarded as a proper exercise of the mind preparatory to forming an opinion. Probabilities, hypotheses, and even surmises, whatever they may be worth, are just what, as it seems to us, theologians ought not to be foremost in decrying, particularly those who deal with the reconciliation of science with Scripture, Genesis with geology, and the like. As soon as they go beyond the literal statements even of the English text, and enter into the details of the subject, they find ample occasion and display a special aptitude for producing and using them, not always with very satisfactory