the employment of reason in experience, by means of the guidance afforded by this idea to order and system, and which in no respect conflicts with any law of experience.
This argument always deserves to be mentioned with respect. It is the oldest, the clearest, and that most in conformity with the common reason of humanity. It animates the study of nature, as it itself derives its existence and draws ever new strength from that source. It introduces aims and ends into a sphere in which our observation could not of itself have discovered them, and extends our knowledge of nature, by directing our attention to a unity, the principle of which lies beyond nature. This knowledge of nature again reacts upon this idea—its cause; and thus our belief in a divine author of the universe rises to the power of an irresistible conviction.
For these reasons it would be utterly hopeless to attempt to rob this argument of the authority it has always enjoyed. The mind, unceasingly elevated by these considerations, which, although empirical, are so remarkably powerful, and continually adding to their force, will not suffer itself to be depressed by the doubts suggested by subtle speculation; it tears itself out of this state of uncertainty, the moment it casts a look upon the wondrous forms of nature and the majesty of the universe, and rises from height to height, from condition to condition, till it has elevated itself to the supreme and unconditioned author of all.
But although we have nothing to object to the reasonableness and utility of this procedure, but have rather to commend and encourage it, we cannot approve of the claims which this argument advances to demonstrative certainty and to a reception upon its own merits, apart from favour or support by other arguments. Nor can it injure the cause of morality to endeavour to lower the tone of the arrogant sophist, and to teach him that modesty and moderation which are the properties of a belief that brings calm and content into the mind, without prescribing to it an unworthy subjection. I maintain, then, that the physico-theological argument is insufficient of itself to prove the existence of a Supreme Being, that it must entrust this to the ontological argument—to which it serves merely as an introduction, and that, consequently, this argument contains the only possible ground of proof (possessed by speculative reason) for the existence of
