such an organism as that of man for the sake of some microscopic animal made to live upon it? With what feelings can we think of a human being sacrificed to the growth of cancer-cells? What is the contrivance and benevolence here?” Particular illustrations of design on which teleologists have depended,—the eye, the bee’s cell, the bird’s wing—are examined with critical and scientific care, and imperfections, gratuitous and cruel if ascribed to omnipotent wisdom, found everywhere. “To assert that the Creator of the world is infinitely powerful and infinitely wise were to deny that he is infinitely good.” To escape the dilemma just stated, some theists postulate a “limited or constitutional deity.” Dr. Martineau’s idea of a “material datum objective to God” is an effort to relieve the deity of responsibility for the evils of nature, but Mr. Call declares the selection of “power” as the limited attribute is arbitrary. We have, he thinks, no more logical right to limit the deity’s power than his intelligence, or his benevolence. (This is doubtful, however, and requires more consideration than is here given it.) “The Evolutionary God” is next considered, and disproved by the uselessness and unfitness of some structures in various organisations, the often injurious character of others, (e.g. the intestinal canal called the vermiform process,) while the moral sense is still offended by the general predatory method of natural selection. The validity of the Design argument disposed of, Mr. Call leaves to the theist whatever evidences of a deity he may find in his ideals, emotions, aspirations, intuitions. He points out that the Designer thus disproved has never been able to satisfy the intellect or heart, the like being true of the “Unknowable.” The sole sacred ideal left us is that of humanity; not of the whole race but of the purer, nobler constituents of it.