man, we proceed to consider the cork-tree with reference to the corks which are cut from its bark to serve as stoppers for wine-bottles." When we affirm, then, that final causes in the sense of intrinsic ends are in things, we affirm merely that things are systematic unities, the parts of which are definitely related to one another and co-ordinated to a common issue; and when we affirm that final causes in the sense of extrinsic ends are in things, we affirm merely that things are not isolated and independent systems, but systems definitely related to other systems, and so adjusted as to be parts or components of higher systems, and means to issues more comprehensive than their own. We cannot affirm that final causes in the sense of designs are in things; they can only exist in a mind. What do we mean when we hold that final causes in this sense truly are in the Divine Mind, and with reference equally to intrinsic and extrinsic ends? Merely that such order and adjustment as may actually be seen in things and between things--seen with the naked eye it may be, or only to be seen through the telescope or microscope--or which, if they cannot be seen, yet can by scientific induction be proved to be in and between things,--that that order and adjustment which actually exist, were intended or designed by God to exist. Of course every theist who sees evidences of God's existence in the harmonies of nature, must necessarily rise to final causes in this sense from final causes in the other senses which have been indicated; he must pass from material arrangements to the Divine Intelligence which he believes to be manifested by them. And there can be no shadow of presumption in any theist searching for final causes--Divine designs--in this sense and to this extent. What Descartes and others have said against doing so, on the ground that it is arrogant for a man to suppose he can investigate the ends contemplated by the Deity--can penetrate into the counsels of Divine Wisdom--has manifestly no force or relevancy, so long as all that is maintained is that the order which actually exists was meant to exist. The doubt or denial of that is irreverent. To admit the existence of God, and yet to refuse to acknowledge that He purposed and planned the adaptations and harmonies in nature, is surely as presumptuous as it is inconsistent. To assume that God is ignorant of the constitution and character of the universe, and has had no share in the contrivance and management of it, is to degrade Him to the level of the dream-and-dread-begotten gods of Democritus and Epicurus. Better not to think of God at all, than to think of Him in such a way.