We may pass on therefore from the evolution of man and his mind in general, to his various modes of mental activity in science and philosophy and art. Here the Christian doctrine is twofold: first, that all the objects of our thought, mathematical relations, scientific laws, social systems, ideals of art, are ideas of the Divine Wisdom, the Logos, written upon the pages of the world; and secondly, that our power of reading them, our thinking faculty acts and only can act rightly by Divine assistance; that the same 'motion and power that impels' 'all objects of all thought' impels also 'all thinking things.' And both these statements are met by objection. In the first place, it is urged, there is no fixity in the universe, and it cannot therefore be the embodiment of Divine ideas. All things live and move under our eyes. Species bear no evidence of having been created in their completeness; on the contrary they are perpetually undergoing transmutation, and cannot therefore represent ideas, cannot have been created on a plan. For ideas, in proportion to their perfection, must be definite, clean-cut, clear. The answer to this objection is contained in what has been already said upon the subject of organic teleology. But an analogy drawn from human thinking may illustrate it further. It is in reality the ideas which our mind has done with, its dead ideas which are clean-cut and definite and fixed. The ideas which at any moment go to form our mental life are quick and active and full of movement, and melt into each other and are ever developing anew. A book is no sooner finished and done with, than it strikes its author as inadequate. It becomes antiquated as soon as its ideas have been assimilated by the public mind. And that because the thought of author and public alike is alive, and ever moving onward; incapable of being chained to any one mode of expression; incapable of being stereotyped. The highest notion we can frame therefore of a mind greater than our own is of one that has no dead ideas, no abstract or antiquated formulae, but whose whole content is entirely, essentially alive. And the perpetual development which we are learning to trace throughout the universe around us would be the natural expression therefore of that Logos Who is the Life.