created none. Not a solitary problem presents itself to the
philosophical Theist, at the present day, which has not existed
from the time that philosophers began to think out the logical
grounds and the logical consequences of Theism. All the real or
imaginary perplexities which flow from the conception of the
universe as a determinate mechanism, are equally involved in the
assumption of an Eternal, Omnipotent and Omniscient Deity. The
theological equivalent of the scientific conception of order is
Providence; and the doctrine of determinism follows as surely
from the attributes of foreknowledge assumed by the theologian,
as from the universality of natural causation assumed by the man
of science. The angels in 'Paradise Lost' would have found the
task of enlightening Adam upon the mysteries of "Fate,
Foreknowledge, and Free-will," not a whit more difficult, if
their pupil had been educated in a "Real-schule" and trained in
every laboratory of a modern university. In respect of the great
problems of Philosophy, the post-Darwinian generation is, in one
sense, exactly where the prae-Darwinian generations were. They
remain insoluble. But the present generation has the advantage
of being better provided with the means of freeing itself from
the tyranny of certain sham solutions.

The known is finite, the unknown infinite; intellectually we
stand on an islet in the midst of an illimitable ocean of
inexplicability. Our business in every generation is to reclaim
a little more land, to add something to the extent and the
solidity of our possessions. And even a cursory glance at the
history of the biological sciences during the last quarter of a
century is sufficient to justify the assertion, that the most
potent instrument for the extension of the realm of natural