tongue, bounded by the teeth, and comparable to the plectrum of a musical instrument, do we owe articulate sounds (sonos vocis distinctos et pressos). . How apt an instrument also, and ministerial to how many arts, has been given to man in the hand! To our hands we owe our clothing, our habitations, our food. These make fields, mountains, streams, crops, and trees our own. By these we fertilize the lands, and control at will the course of rivers. By these we strive to create in nature's self another nature. As for man's reason, has it not entered the very heavens?" --De Natura Deorum, II. xxxvii. lv-lxi.

[Cicero, III. xl. makes these arguments, which he puts into the mouth of Balbus, his own.]

3. Galen.-"Man is the wisest of animals, and his hands are organs suited to a wise animal. For man is not the wisest, as Anaxagoras said, because he possesses hands; but, as Aristotle rightly held, he has had hands given him because he was the wisest. For not even the hands taught the arts to man, but his reason. The hands are but the handmaids of these arts; as the harp is of the musician, and the tongs of the smith."

. .

"Try if you can imagine a shoe made with half the skill which appears in the skin of the foot. [With reference to some one who thought the structure of the human body improvable :] Were I to spend more words on such, reasonable men might blame me for desecrating my work, which I regard as a religious hymn in honour of the Creator."- Galen, quoted by Sir C. Bell and Dr. Whewell.

With this may be contrasted the warning of Lucretius, IV. 823-857.-Illud in his rebus, &c. :—

“Be most wary, in these discussions, against the error of fancying that the eyes were created in order that we might see, or the legs that we might walk. The tongue was before speech, and It is out of the question to suppose

the ear before sound.

that they were made for use.

4.- "Kant treats with a little more indulgence the proof drawn from the order of the world. This argument,' says he, 'is deserving

of respect.

It is the oldest, the clearest, and the best adapted to the common sense of mankind. It vivifies and strengthens the study of nature; it leads to the discovery of ends which observation alone would probably never have attained to, and at the same time extends our knowledge. It would then not only be depriving us of a consolation, but attempting the impossible, the attempt to lessen the authority of this proof. Reason, incessantly elevated by arguments so powerful, and which are perpetually increasing in strength, can never be so lowered by the uncertainties attaching to a subtile and abstract speculation as not to be drawn from every sophistical doubt, as from a dream, at the sight of the marvels of nature, and the majestic structure of the world, and so, from greatness to greatness, arrive at the Supreme Power. "-Victor Cousin's Lectures on the the Philosophy of Kant, Lect. VI.

5.-"The argument from Fitness to Design may be ill-applied; but the question arises-Can it never be trusted?

In

66 ‘A lung bears a certain relation to the air, a gill to the water, the eye to light, the mind to truth, human hearts to one another; is it gratuitous and puerile to say that these relations imply design? There is no undue specification here, no antagonist argument, no intrusion of human artifice; we take the things fresh from nature. saying that lungs were intended to breathe, and eyes to see, we imply an argument from Fitness to Design, which carries conviction to the overwhelming majority of cultivated as well as uncultivated minds. Yet, in calling it an argument, we may seem to appeal to the logical faculty; and this would be an error. No syllogism is pretended, that proves a lung to have been made to breathe; but we see it by what some call Common Sense and some Intuition. If such a fact stood alone in the universe, and no other existences spoke of Design, it would probably remain a mere enigma to us; but when the whole human world is pervaded by similar instances, not to see a Universal Mind in nature appears almost a brutal insensibility."-F. Newman, The Soul, p. 32.

6.-"See how the scheme [atheism] works on a great scale in the material world. The solar system has a sun and numerous planets; they are all distributed in a certain ratio of distance; they move round the sun with a certain velocity, always exactly proportionate to their distance from the sun.

"Now the atheist must declare that all this order of the solar system was brought about by the fortuitous concourse of matter, and indicates no mind, plan, or purpose in the universe. This is absurd. A man might as well deny the fact of the law of the solar system, or the existence of the sun, or of himself, as deny that these facts, thus co-ordinated, indicate a mind, denote a plan, and serve a purpose calculated beforehand.

"See the same thing on a smaller scale. The composition of the air is such that first it helps to light and warm the earth, is a swaddling-garment to keep in the specific heat of the earth, and to prevent it from radiating off into the cold void spaces of the universe. Next, it helps to cleanse and purify the earth, by its free circulation as wind. Then, it promotes vegetation, carries water from the Tropics to the Norwegian pine, furnishes much of the food of plants, their means of life. Next, it helps animal life, is the vehicle of respiration; all plants that grow, all things that breathe, continually suck the breasts of heaven. Again, it is a most important instrument for the service of man. Through this we communicate by artificial light Without it, all were dumb and motionless not a bird could sing or fly, not a cricket creak to his partner at night, not a man utter a word, and a voiceless ocean would ebb and flow upon a silent shore.

and artificial sound.

“If I should say that this sermon came by the fortuitous concourse of matter, that last Monday I shut up pen, ink, and paper in a drawer, and to-day went and found there a sermon which had come by the fortuitous concourse of pen, ink, and paper,—every man would think I was very absurd. And yet I should not commit so great a quantity of absurdity as if I were to say 'the composition of air came by the fortuitous concourse of atoms;' for it takes a much greater mind to bring together and compose the air which fills a thimble than to produce all the sermons and literature of the world.

"Every part of the universe is an argument against atheism as a theory thereof."-Theodore Parker, Theism, Atheism, and the Popular Theology, pp. 7-10.

7.-"But, the laws of nature! inflexible, insensible, but allmoving; do they not reduce the universe to a regular perpetuallygoing piece of clockwork, and exclude mind by filling all with lifeless iron mechanism. Trace causes and effects then, O philoso

pher! examine minutely each part of what you see, and say if the phantasm of a Causing Mind will not be gradually pushed out of the universe.

"Yes, by resting in a minute examination of parts only, and overlooking the result of each whole. Thus might mind be excluded from man and his works. What work of art is there, in which the aim and intent, i. e. the mind, of the artist may not be missed, if we confine our attention to groping amongst the details? The examination of these may let us into the secret of the means which he has employed to bring about his purpose; but to seize this purpose, and read his meaning, we must look at the whole working and effect. Is it a sufficient explanation of the steam-engine to give, in correct detail, the connexion and dependence of each of its parts; to show how the working of one part must necessarily follow the action of the preceding; to state that the water must be raised from the well, because the upward motion of the bucket is the necessary sequence of the motion of the wheel, as this is caused inevitably by the motion of the beam, which follows of necessity the stroke of the piston, which could not but result from the pressure of the steam, which must proceed from the action of heat upon the water in the boiler? And here might an indefinite further chain of mechanical causes be supposed; but this tracing of the chain of sequences leaves all the while unexplained the cause of the whole work. Each successive link suggests more forcibly the idea of something more, which arranged the train of material causes and effects, so as to end in an apparently contemplated result.

"This explanation of the sequence of action in the successive parts would seem an absurdity, if offered as the sufficient cause of any piece of human art. Why, then, should it satisfy us any more in the works of nature? The chains of cause and effect in these are longer, and reach back farther, than we can follow; in few of them, if any, can we arrive at the link where the Causing Mind itself operated upon matter. Nevertheless, here matter seems no more gifted with the power of arranging itself, than in brass wheels and iron bars; nor of contemplating, any more than they, the beautiful and useful result in which this long chain of adaptation ends. Do the sun, the rain, the soil, the roots, and the sap-vessels, take counsel together to form the flower? If they do not, something else must; or the flower appears before us as a fortunate accident. What a vast assemblage of fortunate accidents make up the universe! For

here, millions of chains of causes and effects end in results beneficial to sentient beings; and all these separate results harmonize together in a beautiful whole.

"The more science advances, the more does it appear that all parts of nature are connected. Not only is the air about us adapted to the organs of plants and animals; but the light from the farthest star finds itself at home on the retina of man.

What is this Something, which has tied all nature together in a mysterious and beautiful connexion? What answer can satisfy us as to this deepworking and all-pervading somewhat?— Cause and effect?—an inherent property of Order in matter?- -a Law of nature? None of these; but a Causing Mind."-Hennel's Christian Theism, pp. 30-32.

8. "The present is not the place for even the briefest summary of the arguments which have been adduced by teleologists and antiteleologists from Democritus and Plato down to Comte and Whewell. The writer would merely remark that in the degree in which the reasoning faculty is developed on this planet, and is exercised by our species, it appears to be a more healthy and normal condition of such faculty,―certainly one which has been productive of most accession to truths, as exemplified in the mental workings of an Aristotle, a Galen, a Harvey, and a Cuvier,—to admit the instinctive impression of a design or purpose in such structures as the valves of the vascular system and the dioptric mechanism of the eye. In regard to the few intellects they have ever been a small and unfruitful minoritywho do not receive that impression and will not admit the validity or existence of final causes in physiology, the writer has elsewhere expressed his belief that such intellects are not the higher and more normal examples, but rather manifest some, perhaps congenital, defect of mind, allied or analogous to 'colour-blindness' through defect of the optic nerve, or the inaudibleness of notes above a certain pitch through defect of the acoustic nerve."-Owen, Palæontology, p. 313.

9. "If chance hath formerly produced such things, how comes it that it doth not sometimes now produce the like? Whence becomes it, for so many ages altogether impotent and idle? Is it not the same kind of cause; hath it not the same instruments to work with, and the same materials to work upon? The truth is, as it doth not now, so it did not, and never could, produce such effects. They are plainly improper and incongruous to such a cause. Chance never