We have now considered the question of Evolution in the larger and more fundamental signification of the term to which, as we noted at starting, very different meanings are attached; and at this stage of our discussion it will be convenient to sum up the main conclusions at which we have arrived. It is, in the first place, unwarrantable to pretend that the discoveries of modern Science, brilliant and marvellous as they undoubtedly are, have thrown any light upon the origin of the Material Universe, or of its forces, or of the laws according to which its operations proceed. Nor has Science anything to tell as to the origin of life, of sensation, or of reason. Nothing as yet discovered by her, or which she can discern any prospect of discovering, adds aught to our knowledge regarding such points as these. Therefore, to say that the doctrine of Evolution as affirmed by Science, explains the existence of the world we know, is untrue and unscientific. Moreover, we have seen that, as a factor without which the Order of Nature is unintelligible, the First Cause to which her existence is owing must be possessed of Intelligence, determining her processes according to its purposes. Hence it follows that no system of philosophy satisfies our reason which would find the ultimate explanation of all things in the forces of matter themselves which it is the province of Science to investigate. On the other hand, in maintaining that Purpose must needs have acted, we do not assume to pronounce as to the manner of its action. To say that Purpose rules every detail in the making or development of the universe, does not by any means signify that it interferes at every step with the laws of Nature. Rather, these laws are the expression of Purpose,--its machinery to secure its designed result. Assuming, for instance, the primeval existence of Professor Huxley's cosmic nebula, so constituted that the actual world was bound naturally to issue from it, as does a chicken from an egg, or an oak from an acorn,--while we find it inconceivable that such a piece of mechanism should originate without an intelligence to design it,--we have no difficulty in supposing that intelligence to have exhibited itself once for all at the first beginning, and to have fashioned the actual world by shaping the causes or conditions by which it was to be produced, thus making everything, not directly and immediately but as St. Augustine held "_causaliter et seminaliter_." * * * * *