ground, and merging the metaphysical question into one of design, and the matter assumes now the form of probability, not of necessity. But even on this lower ground, light does not necessarily imply an eye, even when sentient beings exist. There are living beings on our globe that have no organs of vision; and we have reason to believe, that, in the past history of the earth, there was a period when the sun dispensed his light, although there were no animated beings to enjoy it.
3. The third argument is that drawn from Scripture. The passages usually quoted are: "Through faith we understand that the worlds were framed by the word of God, so that the things which are seen were not made of things which do appear." "By whom also he made the worlds." "When I consider the heavens, the work of thy fingers, the moon and stars, which thou hast ordained; what is man, that thou art mindful of him? or the son of man, that thou shouldst visit him?" "All nations are counted as nothing." "The host of heaven worshippeth thee." These and many other passages may be interpreted in harmony with the doctrine of a plurality of worlds; but it would be putting an undue strain on the Word of God to draw from them an independent argument in support of the doctrine. The Scriptures undoubtedly recognise the vastness of the material universe, and clearly indicate the existence of other intelligences besides man. It is even highly probable that the
