contrivances which suggest such a use as the end for which those organs were constructed. But speech appears to have been no less contemplated in the intellectual structure of man. The processes of which we have spoken, generalization, abstraction, reasoning, have a close dependence on the use of speech. These faculties are presupposed in the formation of language, but they are developed and perfected by the use of language. The mind of man then, with all its intellectual endowments, is the work of the same artist by whose hands his bodily frame was fashioned; as his bodily faculties again are evidently constructed by the maker of those elements on which their action depends. The creator of the atmosphere and of the material universe is the creator of the human mind, and the author of those wonderful powers of thinking, judging, inferring, discovering, by we are able to reason concerning the world in which we are placed; and which aid us in lifting our thoughts to the source of our being himself. 2. _Light_, or the means by which light is propagated, is another of the inorganic elements which forms a portion of the mere material world. The luminiferous ether, if we adopt that theory, or the fluid light of the theory of emission, must indubitably pervade the remotest regions of the universe, and must be supposed to exist, as soon as we suppose the material parts of the universe to be in existence. The origin of light then must be at least as far removed from us as the origin of the solar system. Yet how closely connected are the properties of light with the structure of our own bodies! The mechanism of the organs of vision and the mechanism of light are, as we have seen, most curiously adapted to each other. We must suppose, then, that the same power and skill produced one and the other of these two sets of contrivances, which so remarkably _fit into_ each other. The creator of light is the author of our visual powers. But how small a portion does mere visual perception constitute of the advantages which we derive from vision! We possess ulterior faculties and capacities by which sight becomes a source of happiness and good to man. The sense of beauty, the love of art, the pleasure arising from the contemplation of nature, are all dependent on the eye; and we can hardly doubt that these faculties were bestowed on man to further the best interests of his being. The sense of beauty both animates and refines his domestic tendencies; the love of art is a powerful instrument for raising him above the mere cravings and satisfactions of his animal nature; the expansion of mind which rises in us at the sight of the starry sky, the cloud-capt mountain, the boundless ocean, seems intended to direct our thoughts by an impressive though indefinite feeling, to the Infinite Author of All. But if these faculties be thus part of the scheme of man’s inner being, given him by a good and wise creator, can we suppose that this creator was any other