Paley's favourite word is "Contrivance"; and for him contrivance is most certain where production is most obscure. He points out the physiological advantage of the _valvulae conniventes_ to man, and the advantage for teleology of the fact that they cannot have been formed by "action and pressure." What is not due to pressure may be attributed to design, and when a "mechanical" process more subtle than pressure was suggested, the case for design was so far weakened. The cumulative proof from the multitude of instances began to disappear when, in selection, a natural sequence was suggested in which all the adaptations might be reached by the motive power of life, and especially when, as in Darwin's teaching, there was full recognition of the reactions of life to the stimulus of circumstance. "The organism fits the niche," said the teleologist, "because the Creator formed it so as to fit." "The organism fits the niche," said the naturalist, "because unless it fitted it could not exist." "It was fitted to survive," said the theologian. "It survives because it fits," said the selectionist. The two forms of statement are not incompatible; but the new statement, by provision of an ideally universal explanation of process, was hostile to a doctrine of purpose which relied upon evidences always exceptional however numerous. Science persistently presses on to find the universal machinery of adaptation in this planet; and whether this be found in selection, or in direct-effect, or in vital reactions resulting in large changes, or in a combination of these and other factors, it must always be opposed to the conception of a Divine Power here and there but not everywhere active. For science, the Divine must be constant, operative everywhere and in every quality and power, in environment and in organism, in stimulus and in reaction, in variation and in struggle, in hereditary equilibrium, and in "the unstable state of species"; equally present on both sides of every strain, in all pressures and in all resistances, in short in the general wonder of life and the world. And this is exactly what the Divine Power must be for religious faith. The point I wish once more to make is that the necessary readjustment of teleology, so as to make it depend upon the contemplation of the whole instead of a part, is advantageous quite as much to theology as to science. For the older view failed in courage. Here again our theism was not sufficiently theistic.