been made by those who not only believed in the existence of design everywhere manifested in the animate world, but were led by that belief to make their discoveries." When discussing the paper of Mr. Henslow on evolution, he says: "In speaking of this paper I must commend the exceeding reverent tone in which the author has discussed the subject, and I should like to see all such subjects discussed in a similar tone. The view which Mr. Henslow brings forward, however, does not appear to be a very original one. It was the first view ever brought forward on the doctrine of evolution, and I was the first one to point out that the whole doctrine was one of retrograde character. The whole tone and character of this paper, except that which relates to the attributes and moral government of God,[38] is nothing more or less than the same view of the doctrine of evolution which created such a sensation in this country when that famous book came out, 'The Vestiges of Creation.' So far as I can understand the arguments of Mr. Darwin, they have simply been an endeavor to eject out of the idea of evolution the personal work of the Deity. His whole endeavor has been to push the Creator farther and farther back out of view. The most laborious part of Darwin's attempt at reasoning,--for it is not true reasoning,--the most laborious part of his logic and reasoning, is intended to eliminate, as perfectly as any of the atheistical authors have endeavored to do, the idea of design. Now, setting revelation aside, the manner in which the unknown author of the 'Vestiges of Creation' treated this subject, satisfactorily showed that the doctrine of evolution was not in itself an atheistical doctrine, nor did it deny the existence of design. So far as I could understand and make out, having carefully read the book at the time it came out and afterwards, and having carefully analyzed and compared it and Mr. Darwin's book with each other, so far as I could understand it, the doctrine of the author of the 'Vestiges of Creation' was simply, that God created all things, and that when He created matter He impressed on it certain laws; that matter, being evolved according to those laws, should produce beings and organs mutually adapted to one another and to the world; and that every successive development which should be produced was essentially foreseen, foreknown, and predetermined by the Deity. His idea, for instance, of the evolution of an eye from a more simple organ was that the ultimate eye--man's eye, for instance--was to be a perfect optical instrument, and that its perfection depended on the previous design by the Creator, that at a certain period it should appear in a body quite adapted for its purposes. There is one question,--and not the only one, but we must consider it as an important question,--whether you can maintain a doctrine of evolution which shall not be atheistical, and which shall admit the great argument of design?