which cannot be realised, but to be bound to such a fruitless pursuit by every noble and lovely influence--to be condemned in moral and spiritual realities to the torments of a Tantalus--this is a conception of human life against which the whole soul rebels. Accordingly, a God of all righteousness must of necessity be regarded as a God of all power.... That 'categorical imperative' of the conscience, on which the German philosopher insisted, is imperative in demanding not only a God, but an Almighty God." NOTE XXXI., page 235. DEFECTS IN THE PHYSICAL WORLD. Lucretius (ii. 177-v. 196) has dwelt on the arrangements which render one zone of the earth torrid and others frigid--on the extent of barren heaths and rocks, of sands and seas--on the prevalence of unseasonable weather, storms, and tempests--and on the abundance of noxious herbs and destructive animals, &c.--as evidences that the earth was faulty and ill made, and could not be the work of a Divine Intelligence. Whether it was well or ill made appears to have been a favourite subject of dispute between the Epicureans and Stoics. Lactantius (De Ira Dei, c. xiii.) reports, and attempts to answer, the objections which the Epicureans and Academics were accustomed to urge against the constitution of the physical world. In Cudworth's 'Intellectual System,' vol. iii., pp. 464-8, Bentley's 'Folly of Atheism,' pt. i., Serm. 8; Derham's 'Astro-Theology,' book vii., c. 2, &c., such objections are discussed. In the remarks which I made on the subject in the lecture, I have had chiefly in view the opinions of Comte, J. S. Mill, and J. J. Murphy (Scientific Bases of Faith, c. xvi.)