Upton, Hibbert Lectures, 265-272—Huxley believes that Evolution is “a materialized logical process”; that nothing endures save the flow of energy and “the rational order which pervades it.” In the earlier part of this process, _nature_, there is no morality or benevolence. But the process ends by producing _man_, who can make progress only by waging moral war against the natural forces which impel him. He must be benevolent and just. Shall we not say, in spite of Mr. Huxley, that this shows what the nature of the system is, and that there must be a benevolent and just Being who ordained it? Martineau, Seat of Authority, 63-68—“Though the authority of the higher incentive is self-known, it cannot be self-created; for while it is in me, it is above me.... This authority to which conscience introduces me, though emerging in consciousness, is yet _objective_ to us all, and is necessarily referred to the nature of things, irrespective of the accidents of our mental constitution. It is not dependent on us, but independent. All minds born into the universe are ushered into the presence of a real righteousness, as surely as into a scene of actual space. Perception reveals _another_ than ourselves; conscience reveals _a higher_ than ourselves.” We must freely grant, however, that this argument from man’s aspirations has weight only upon the supposition that a wise, truthful, holy, and benevolent God exists, who has so constituted our minds that their thinking and their affections correspond to truth and to himself. An evil being might have so constituted us that all logic would lead us into error. The argument is therefore the development and expression of our intuitive idea of God. Luthardt, Fundamental Truths: “Nature is like a written document containing only consonants. It is we who must furnish the vowels that shall decipher it. Unless we bring with us the idea of God, we shall find nature but dumb.” See also Pfleiderer, Die Religion, 1:174. A. _The defects of the Anthropological Argument are_: (_a_) It cannot prove a creator of the material universe. (_b_) It cannot prove the infinity of God, since man from whom we argue is finite. (_c_) It cannot prove the mercy of God. But, B. _The value of the Argument_ is, that it assures us of the existence of a personal Being, who rules us in righteousness, and who is the proper object of supreme affection and service. But whether this Being is the original creator of all things, or merely the author of our own existence, whether he is infinite or finite, whether he is a Being of simple righteousness or also of mercy, this argument cannot assure us.