present _cosmos_ owes its existence, and that as the traditional God or Creator of Genesis has been eliminated from cognition by science, his place in religion must be taken by the power by which he is supplanted. Hence we have the god of evolution and the religion of evolution. --But what is this god of evolution? In a very remarkable series of papers which have appeared for some months past in "Macmillan's Magazine," upon Natural Religion, remarkable equally for the subtlety and closeness of their thought and their clearness of style, something called Nature is set up as God; Mr. Savage's god, as nearly as we can make out, is the law of evolution--the formative power by which the universe passed from a mass of fluid fire, revolving in space, into suns, and suns and planets, and their inhabitants. In either case it amounts to about the same thing. What is nature? We may be sure the word is not used in the sense which it has when we say that a man admires nature, loves nature, or observes nature, nor in that which it has when we speak of the nature of things or the nature in a work of the imagination, or the nature of man, or "the nature of the beast." What is it then? We are very sure that the "Macmillan" writer, with all his delicacy of thought and command of expression, could not say exactly what he means when he speaks of this Nature which is so worthy of reverence and of love. For this reason, and for no other, we may be sure, he has left the word undefined. This is important; for, as Mr. Savage says in his eleventh chapter, when he proposes the question whether evolution and Christianity are antagonistic, so that one necessarily excludes the other--"that depends upon definitions."