show, in like manner, the united force of
the whole argument in one view.'--Analogy, part II. chap. vii.
____

Let us now be permitted briefly to apply the preceding principles to
two of the greatest controversies which have exercised the minds of men;
that which relates to the existence of God, and that which relates to
the truth of Christianity; in both of which, if we mistake not, man's
position is precisely similar--placed, that is, amidst evidence
abundantly sufficient to justify his reasonable faith, and yet attended
with difficulties abundantly sufficient to baffle an indocile reason.

Without entering into the many different sources of argument for the
existence of a Supreme Intelligence, we shall only refer to that proof
on which all theists, savage and civilised, in some form or other,
rely--the traces of an 'eternal power and godhead' in the visible
creation. The argument depends on a principle which, whatever may be its
metaphysical history or origin, is one which man perpetually recognises,
which every act of his own consciousness verifies, which he applies
fearlessly to every phenomenon, known or unknown; and it is this,--That
every effect has a cause (though he knows nothing of their connexion),
and that effects which bear marks of design have a designing cause. This
principle is so familiar that if he were to affect to doubt it in any
practical case in human life, he would only be laughed at as a fool, or
pitied as insane. The evidence, then, which substantiates the greatest
and first of truths mainly depends on a principle perfectly familiar and
perfectly recognised. Man can estimate the nature of that evidence; and
the amount of it, in this instance, he sees to be as vast as the sum of
created objects;--nay, far more, for it is as vast as the sum of their
relations. So that if (as is apt to be the case) the difficulties of
realising this tremendous truth are in proportion to the extent of
knowledge and the powers of reflection, the evidence we can perfectly
appreciate is cumulative in an equal or still higher proportion. Obvious
as are the marks of design in each individual object, the sum of proof
is not merely the sum of such indications, but that sum infinitely
multiplied by the relations established and preserved amongst all these
objects; by the adjustment which harmonises them all into one system,
and impresses on all the parts of the universe a palpable order and
subordination. While even in a