into the form of a proposition; but that it exists in every mind as a feeling, and practically operates upon every individual, is as certain as our existence itself, and is indeed manifest every moment in the efforts which we make to preserve these and all other forms of what we believe to involve happiness. In this desire, consequently, we have the voice of nature speaking, and commanding us to use such efforts. Of ourselves we know that they would be insufficient. The results depend upon causes over which we have no control. Our own efforts, we are conscious, are only means which nature has appointed us to employ, but their success depends on circumstances altogether beyond our power. It is, as has been said, the voice of nature telling us that each of our desires has a co-relative, through which it may be fully gratified by the use of the proper means. This co-relative, in the case of intense and permanent happiness, can only be found in the existence of a God, omnipotent, omniscient, true, just, benevolent, and eternal, _in whom we repose entire confidence_. No other assumption could by possibility satisfy our desire for the highest and permanent happiness now and for ever. For to realise thoroughly the argument, it is to be observed that our desire is for the highest and permanent happiness. It is not imperfect or temporary happiness merely which we desire, though we may be compelled to be content with this, if we cannot procure more. It is the highest happiness possible for our natures, and that without end. Now, if such happiness is to be attained at all, it can only be obtained through a God possessed of the attributes which we have enumerated."--Natural Theology, pp. 71-74.