can contain, was seen to be inadmissible in logic and contradicted by everyday experience; while the argument from the supposed freedom of the will and the existence of the moral sense was negatived both deductively by the theory of evolution, and inductively by the doctrine of utilitarianism.' The theory of the freedom of the will is indeed at this stage of thought utterly untenable[7]; the evidence is overwhelming that the moral sense is the result of a purely natural evolution[8], and this result, arrived at on general grounds, is confirmed with irresistible force by the account of our human conscience which is supplied by the theory of utilitarianism, a theory based on the widest and most unexceptionable of inductions[9]. 'On the whole, then, with regard to the argument from the existence of the human mind, we were compelled to decide that it is destitute of any assignable weight, there being nothing more to lead to the conclusion that our mind has been caused by another mind, than to the conclusion that it has been caused by anything else whatsoever. 'Sec. 3. With regard to the argument from Design, it was observed that Mill's presentation of it [in his _Essay on Theism_] is merely a resuscitation of the argument as presented by Paley, Bell, and Chalmers. And indeed we saw that the first-named writer treated this whole subject with a feebleness and inaccuracy very surprising in him; for while he has failed to assign anything like due weight to the inductive evidence of organic evolution, he did not hesitate to rush into a supernatural explanation of biological phenomena. Moreover, he has failed signally in his _analysis_ of the Design argument, seeing that, in common with all previous writers, he failed to observe that it is utterly impossible for us to know the relations in which the supposed Designer stands to the Designed,--much less to argue from the fact that the Supreme Mind, even supposing it to exist, caused the observable products by any particular intellectual _process_. In other words, all advocates of the Design argument have failed to perceive that, even if we grant nature to be due to a creating Mind, still we have no shadow of a right to conclude that this Mind can only have exerted its creative power by means of such and such cogitative operations. How absurd, therefore, must it be to raise the supposed evidence of such cogitative operations into evidences of the existence of a creating Mind! If a theist retorts that it is, after all, of very little importance whether or not we are able to divine the _methods_ of creation, so long as the _facts_ are there to attest that, _in some way or other_, the observable phenomena of nature must be due to Intelligence of some kind as their ultimate cause, then I am the first to endorse this remark. It has always appeared to me one of the most unaccountable things in the history of speculation that so many competent writers can have insisted upon _Design_ as an argument for