It will already have been seen that the method of this Reply is not to argue seriously from point to point, but to set out in masses, without the labor of proof, crowds of imputations, which may overwhelm an opponent like balls from a _mitrailleuse_. As the charges lightly run over in a line or two require pages for exhibition and confutation, an exhaustive answer to the Reply within the just limits of an article is on this account out of the question; and the only proper course left open seems to be to make a selection of what appears to be the favorite, or the most formidable and telling assertions, and to deal with these in the serious way which the grave interests of the theme, not the manner of their presentation, may deserve. It was an observation of Aristotle that weight attaches to the undemonstrated propositions of those who are able to speak on any given subject matter from experience. The Reply abounds in undemonstrated propositions. They appear, however, to be delivered without any sense of a necessity that either experience or reasoning are required in order to give them a title to acceptance. Thus, for example, the system of Mr. Darwin is hurled against Christianity as a dart which cannot but be fatal (p. 475): "His discoveries, carried to their legitimate conclusion, destroy the creeds and sacred Scriptures of mankind." This wide-sweeping proposition is imposed upon us with no exposition of the how or the why; and the whole controversy of belief one might suppose is to be determined, as if from St. Petersburgh, by a series of _ukases_. It is only advanced, indeed, to decorate the introduction of Darwin's name in support of the proposition, which I certainly should support and not contest, that error and honesty are compatible. On what ground, then, and for what reason, is the system of Darwin fatal to Scriptures and to creeds? I do not enter into the question whether it has passed from the stage of working hypothesis into that of demonstration, but I assume, for the purposes of the argument, all that, in this respect, the Reply can desire. It is not possible to discover, from the random language of the Reply, whether the scheme of Darwin is to sweep away all theism, or is to be content with extinguishing revealed religion. If the latter is meant, I should reply that the moral history of man, in its principal stream, has been distinctly an evolution from the first until now; and that the succinct though grand account of the Creation in Genesis is singularly accordant with the same idea, but is wider than Darwinism, since it includes in the grand progression the inanimate world as well as the history of organisms. But, as this could not be shown without much detail, the Reply reduces me to the necessity of following its own unsatisfactory example in the bald form of an assertion, that there is no colorable ground for assuming evolution and revelation to be at variance with one another.