properties of matter wonderful enough to satisfy anyone of the powers that may be inherent in it. Are we, then, to believe that the highest and most complex development of organic structure is not capable of even more wonderful operations? Would you have the human body, which is a microcosm containing all the forms and powers of matter, organised in the most delicate and complex manner, to possess lower powers than those forms of matter exhibit separately in nature? Trace the gradual development of the nervous system through the animal series, from its first germ to its most complex evolution, and let it be declared at what point it suddenly loses all its inherent properties as living structure, and becomes the mere mechanical instrument of a spiritual entity. In what animal, or in what class of animals, does the immaterial principle abruptly intervene, and supersede the agency of matter, becoming the entirely distinct cause of a similar, though more exalted, order of phenomena? The burden of proving that the _deus ex machina_ of a spiritual entity intervenes somewhere, and where it intervenes, clearly lies upon those who make the assertion, or who need the hypothesis. They are not justified in arbitrarily fabricating a hypothesis entirely inconsistent with experience of the orderly development of nature, which even postulates a domain of nature that human senses cannot take any cognisance of, and in then calling upon those who reject their assumption to disprove it.” IS THERE A GOD