If the reader happens to be familiar with the objections to the doctrine of final causes, or teleology, in nature, urged in our day by Spencer, Haeckel, and others, he will have seen from the foregoing statements that these objections are in themselves baseless, or inapplicable to this doctrine as maintained in the Bible. There is no consistency in the position of men who, when they dig a rudely chipped flint out of a bed of gravel, immediately infer an intelligent workman, and who refuse to see any indication of a higher intelligence in the creation of the workman himself. It is a blind philosophy which professes to see in primal atoms the "promise and potency of mind," and which fails to perceive that such potency is more inconceivable than the evidence of primary and supreme mind. The men who maintain that wings were not planned for flight, but that flight has produced wings, and thousands of like propositions, are simply amusing themselves with paradoxes to which may very properly be applied the strange word devised by Haeckel to express his theory of nature--_Dysteleology_, or purposelessness. It is to be borne in mind, however, that the teleology of the Bible is not of that narrow kind which would make man the sole object of nature, and the supreme judge of its adaptations. Inasmuch as God's plan goes over all the ages past and future, and relates to the welfare of all sentient beings known or unknown to us, and also to his own sovereign pleasure as the supreme object, we may not be in a position either to understand or profit by all its parts, and hence may expect to find many mysteries, and many things that we can not at present reconcile with God's wisdom and goodness. We know but "parts of his ways," the "fullness of his power who can understand." "His judgments are unsearchable," "his ways are past finding out."