Our strictures may be aptly concluded by a quotation taken from another recent writer. Professor Newman understands the evidence of Design in the same breadth of meaning which we have attached to it. Under it he comprehends the evidence of Mind naturally known to us, as may be seen by the following extracts:-- "A lung," says Mr. Newman,[39] "bears a certain relation to the air, a gill to the water, the eye to light, the mind to truth, human hearts to one another: is it gratuitous and puerile to say that these relations imply design? There is no undue specification here, no antagonist argument, no intrusion of human artifice: we take the things fresh from nature. In saying that lungs _were intended_ to breathe, and eyes to see, we imply an argument from Fitness to Design, which carries conviction to the overwhelming majority of cultivated as well as uncultivated minds.... If such a fact stood alone in the universe, and no other existences _spoke of Design_, it would probably remain a mere enigma to us; but when the whole human world is pervaded by similar instances, not to see a Universal Mind in nature appears almost a brutal insensibility.... Of the physical structure of mind, no one pretends to know anything; but this does not weaken our conviction that the mind was meant to discern truth. Why should any philosopher resist this judgment? One thing might justify him; namely, if there were strong _à priori_ reasons for disbelieving that Mind exists anywhere except in man. But the case is just the reverse. That puny beings who are but of yesterday, and presently disappear, should alone possess that which of all things is highest and most wonderful, is _à priori_ exceedingly unplausible. As Socrates and Cicero have pointedly asked: 'Whence have we picked it up?' Its source is not in ourselves: there must surely be a source beyond us. Thus the tables are turned: we must _primâ facie_ expect to find Mind in the Universe, acting on some stupendous scale, and of course imperfectly understood by us. Consequently, such Fitnesses as meet our view on all sides bring a reasonable conviction that Design lies beneath them. To confess this, is to confess the doctrine of an _intelligent Creator_, although we pretend not to understand anything concerning the mode, stages, or time of Creation. _Adding now the conclusions drawn from the Order of the universe_, we have testimony, adapted to the cultivated judgment, that there is a Boundless, Eternal, Unchangeable, Designing Mind, not without whom this system of things coheres: and this Mind we call GOD."