purposes of a palace, but wholly with reference to the way in which houses were constructed in ancient times? Would there be a chorus of applause from the Institute of Architects, and favorable notices in newspapers of this profound wisdom? Yet this is the sort of succession on which organisms are constructed. The fact has long been familiar; how has it been reconciled with infinite wisdom?” The _à posteriori_ argument can never demonstrate infinity for Deity. Arguing from an effect finite in extent, the most it could afford would be a cause sufficient for that effect, such cause being possibly finite in extent and duration. Professor Flint in his late work in advocacy of Theism concedes that “we cannot deduce the infinite from the finite.” And as the argument does not demonstrate God’s infinity, neither can it, for the same reason, make out his omniscience, as it is clearly impossible to logically claim infinite wisdom for a God possibly only finite. God’s omnipotence remains unproved for the same reason, and because it is clearly absurd to argue that God exercises power where he may not be. Nor can the _à posteriori_ argument show God’s absolute freedom, for as it does nothing more than seek to prove a finite God, it is quite consistent with the argument that God’s existence is limited and controlled in a thousand ways. Nor does this argument show that God always existed; at the best, the proof is only that some cause, enough for the effect, existed before it, but there is no evidence that this cause differs from any other causes, which are often as transient as the effect itself. And as it does not demonstrate that God has always existed, neither does it demonstrate that he will always exist, or even that he now exists. It is perfectly in accordance with the argument, and with the analogy of cause and effect, that the effect may remain after the cause had ceased to exist. Nor does the argument from design demonstrate one God. It is quite consistent with this argument that a separate cause existed for each effect, or mark of design discovered, or that several causes contributed to some or one of such effects. So that if the argument be true, it might result in a multitude of petty Deities, limited in knowledge, extent, duration, and power; and still worse, each one of this multitude of Gods may have had a cause which would also be finite in extent and duration, and would require another, and so on, until the design argument loses the reasoner amongst an innumerable crowd of Deities, none of whom can have the attributes claimed for God. The design argument is defective as an argument from analogy, because it seeks to prove a Creator God who designed, but does not explain whether this God has been eternally designing, which would be absurd; or, if he at some time commenced to design, what then induced him so to commence? It is illogical, for it seeks to prove an immutable Deity, by demonstrating a mutation on the part of Deity.