The experience of which we are speaking may be most directly and impressively gained from the great, the powerful, the sublime in nature. It may be gained from the contemplation of nature’s harmonies and beauties, but also of her overflowing abundance and her enigmatical dæmonic strength, from the purposeful intelligibility as well as the terrifying and bewildering enigmas of nature’s operations, from all the manifold ways in which the mind is affected and startled, from all the suggestive but indefinable sensations which may be roused in us by the activity of nature, and which rise through a long scale to intoxicated self-forgetfulness and wordless ecstasy before her beauty, and her half-revealed, half-concealed mystery. If any or all of these be stirred up in a mind which is otherwise godless or undevout, it remains an indefinite, vacillating feeling, bringing with it nothing else. But in the religious mind it immediately unites with what is akin to it or of similar nature, and becomes worship. No dogmas or arguments for disputatious reasoning can be drawn from it. It can hardly even be expressed, except, perhaps, in music. And if it be expressed it tends easily to become fantastic or romantic pomposity, as is shown even by certain parts of the writings of Schleiermacher himself. The Recognition of Purpose. (6.) We must now turn to the question of “teleology.” Only now, not because it is a subordinate matter, for it is in reality the main one, but because it is the culminating point, not the starting point, of our argument. If the world be from God and of God, it and all that it contains must be for some definite purpose and for special ends. It must be swayed by eternal ideas, and must be subject to divine providence and guidance. But naturalism, and even, it appears, natural science, declares: Neither purposes nor ideas are of necessity to be assumed in nature. They do not occur either in the details or in the whole. The whole is an absolutely closed continuity of causes, a causal but blind machinery, in regard to which we cannot ask, What is meant to be produced by this? but only, What causes have produced what exists? This opposition goes deep and raises difficulties. And in all vindication or defence of religion it ought rightly to be kept in the foreground of attention, although the points we have already insisted on have been wrongly overlooked. The opposition concentrates itself to-day almost entirely around two theories of naturalism, which do not, indeed, set forth the whole case, but which are certainly typical examples, so that, if we analyse them, we shall have arrived at an orientation of the fundamental points at issue. The two doctrines are Darwinism and the mechanical theory of life, and it is to these that we must now turn our attention. And since the best elucidation and criticism of both theories is to be found in their own history, and in the present state of opinion within their own school, we shall have to