Now, any mind in its natural state knows that in human works such adaptations could only proceed from contrivance, and is willing to regard these in the same way as proofs of design in creation. The physicist has to tutor himself to a different view. All these things are evolutions, under pressure of circumstances, of the original forces of creation. For example, out of certain birds tenanting marshy places, one has a somewhat larger beak, and this gives him an advantage in piercing the ground for food; and so his share of food is larger, and his strength and courage greater, and he has a freer choice of a mate; and so the long beak grows longer in the next generation, and the grandson's beak is longer than the son's, from the same causes; and thus the law works, until in course of time there stands confessed a new species--a perfect snipe. Is the scientific theory better in this case than the popular? It is not. It does not account for the facts so well. But is not our belief that God made the fowl of the air with fitting instruments for a peculiar life because He saw that it was good, and wished all portions of His varied earth to be the scene of the joy and energy of appropriate tenants, a mere hypothesis? The worship of God is universal, and exists without any explicit opinion that He is the Creator, the first Cause. Because you are able to conceive of Him, and are willing to accept Him as the Ruler of your will and conscience, He must exist. Does this seem too rapid an assumption? Consider the alternative. If He exists not, the sound of worship has gone up from all lands in vain, and in vain have all good men consecrated their lives to an obedience to the law of duty. Were such deceit felt to be possible, a darkness that might be felt would settle upon our spirits, and the hands would indeed hang down, and the feeble knees be paralyzed, and a strict silence on all moral subjects become us best. But we must see with such eyes as God has given us; and scepticism about faith and conscience is perhaps as unprofitable as scepticism about touch and sight. God exists then, it is assured to us by the common faith of mankind, by the highest law within ourselves. And as He exists, to Him, and to no other, must we assign the place of Creator. There cannot be two Gods. I cannot give my conscience to one as its guide, and adore another for the wisdom of the universe. God exists then, and His existence is not merely assumed in order to account for marks of design in nature. And we maintain that the easier supposition is also the truer. These marks of purpose are what they appear to be, tokens of the wisdom of God. "Thou hast made heaven, the heaven of heavens with all their host, the earth and all things that are therein, the sea and all that is therein, and thou preservest them all."[7]