author of nature, and has therefore already punished or rewarded once, we are following Butler, to presume that he will after death punish or reward again for an action upon which he has already adjudicated. In his chapter on the Moral Government of God, Butler says: “As the manifold appearances of design and of final causes in the constitution of the world prove it to be the work of an intelligent mind, so the particular final causes of pleasure and pain distributed amongst his creatures prove that they are under his government—what may be called his natural government of creatures endowed with sense and reason.” But taking Bishop Butler’s own position, what sort of government is demonstrated by this argument from analogy? God, according to Bishop Butler’s reasoning, designed the whale to swallow the Clio Borealis, which latter he designed to be so swallowed, but which he nevertheless invested with some 360,000 suckers, to enable it in its turn to seize the minute animalculæ on which it lives. God designed Brutus to kill Cesar, Orsini to be beheaded by Louis Napoleon. These, according to Butler, would be all under the special control of God’s government. Bishop Butler’s theory that our present life is a state of trial and probation is met by the difficulty, that while he assumes the justice and benevolence of God as moral governor, he has the fact that many exist with organisations and capacities so originally different, that it is manifestly most unfair to put one and the same reward, or one and the same punishment for all. The Esquimaux or Negro is not on a level at the outset of life with the Caucasian races. How from analogy can anyone argue in favor of the doctrine that an impartial judge who had started them in the race of life unfairly matched, would put the same prize before all, none of the starters being handicapped? Bishop Butler’s argument on the doctrine of necessity, is that which one might expect to find from a hired _nisi prius_ advocate, but which is read with regret coming from the pen of a gentleman who ought to be striving to convince his erring brethren by the words of truth alone. He says, suppose a child to be educated from his earliest youth in the principles of “fatalism,” what then? The reply is, that a necessitarian knowing that a certain education of the human mind was most conducive to human happiness, would strive to impart to his children education of that character. That a worse “fatalism” is inculcated in the doctrine of a foreordaining and ever-directing providence, planning and controlling every one of the child’s actions, than ever was taught in necessitarian essays. That the child would be taught the laws of existence, and would be shown how certain conduct resulted in pleasure, and certain other conduct was during life attended with pain, and that the result of such teaching would be far more efficacious in its moral results, than the inculcation of a present