We do not think the author’s final conclusion, that “the phenomena both of the universe and of human life require the thinking mind to postulate a Supreme Ground of things which we are entitled to describe as self-conscious Spirit and loving Father,” is warranted by his premises. But we can accept the statement that our knowledge of God must continue to grow with our knowledge of man and nature. Through these alone can we know Him, but the difficulty is to interpret the revelation. Let it be admitted also that the end of nature is the production of man, and that what is referred to by the author as the human spirit is “the organ of that communication of God which is the end of the universe.” This does not in reality throw any light on the nature of God. The utmost that can be said is that, as man is an organism possessing certain functions, the universe, viewed as God, must have an organic existence with functions _corresponding_ to those exhibited by the human organism. The author’s reasoning in support of the belief in God as cause or ground of the world, and as realising purpose in the world is very ingenious. He affirms that the creational form of the argument from causality is insufficient. It satisfies the devotional needs of a certain class of worshipers, but what the religious, as well as the scientific, consciousness demands is a God “here in the world, not there outside of it or making it.” It has not yet been shown that the universe has had a beginning in time, and the argument in favor of the eternity of matter ends with an assurance of the eternity of spirit alone. Spirit is the eternal reality, and nature its eternal manifestation, the latter being no more separable from the former “than the spoken word from the thought it symbolises.” The causal relation is, however, absolutely necessary for our apprehension of the facts of the universe, and as it cannot be interpreted without contradiction as an action between independent beings, it must be explained as the eternal dependence of the world upon God. This implies that God must be volitional as well as self-conscious; “for without will there could be no activity, no efficient causation, no material universe.” The universe is thus the eternal expression of the divine will. But what is the purpose realised in creation? The activity of the divine will precludes the notion of a blindly working nature. As creation is the eternal self-revelation of God, the supreme and preconceived end of all things must be the glory of God. But man is indispensable for the attainment of God’s glory, and therefore the end of nature as a realised scheme of divine ideas is the production of man. The volitional and teleological arguments as thus stated by the author are consistent with the theory of evolution developed by Darwin, but they may be combatted on other grounds connected with the conditions of the existence of God as one with Nature. With this observation, we must