with them, now, by a sudden and almost miraculous conversion, accept with cheerful countenances, and become in their turn the expounders and champions of the science which is. But while they find the mystery of the original creation thus satisfactorily cleared up in their minds, they seem to have taken very little thought as to what is going to come of the rest of their theology. It is, indeed, a grand conception which regards the Deity as conducting the work of His creation by means of those all-pervading influences which we call the forces of nature; but it leaves us profoundly at a loss to explain the wisdom or the benevolence which brings every day into life such myriads of sentient and intelligent beings only that they may perish on the morrow of their birth. But this is not all. If these doctrines are true, all talk of creation or methods of creation becomes absurdity; for just as certainly as they are true, God Himself is impossible. If intelligence presupposes a material organism, of which it is a mode of action, then God must be a material organism or there is no God. But it is the law of all living organisms that they grow, mature, and perish; and since God cannot perish, He cannot be an organism." NOTE XXIV., page 208. DARWIN AND PALEY. To the two treatises of Mr Darwin mentioned in the lecture, there must now be added another equally rich in fact suggesting theological inferences--'The Different Forms of Flowers on Plants of the same Species.' A multitude of books have been written on Darwinism and Teleology. Most of those published between 1859 and 1875 will be found named in the list of works on Darwinism appended to Seidlitz's 'Darwin'sche Theorie.' There are two good popular accounts of the controversy: 'What is Darwinism?' by Dr Charles Hodge of Princetown, and 'Die Darwin'schen Theorien' of Rudolf Schmid.