of these sequences, ourselves part of this endless chain, the idea of causation is worked into the human mind, and becomes, as it were, part of its very texture, so that we cannot in thought separate phænomena from their causes, and the uncaused becomes to us the inconceivable. But we cannot rationally extend reasoning wholly based on phænomena into the region of the noumenon. That which is true of the phænomenal universe gives us no clue when we try to pass without it, and to penetrate into the mystery of existence per se. To call God "the first cause" is to play with words after their meaning has been emptied from them. If the argument from causation is to be applied to the existence of the universe, which is, without any proof, to be accepted as an effect, why may it not with equal force be applied to "God", who, equally without any proof, may be regarded as an effect? and so we may create an illimitable series of Gods, each an assumption unsupported by evidence. If we once begin puffing divine smoke-rings, the only limit to the exercise is our want of occupation and the amount of suitable tobacco our imagination is able to supply. The belief of the Atheist stops where his evidence stops. He believes in the existence of the universe, judging the accessible proof thereof to be adequate, and he finds in this universe sufficient cause for the happening of all phænomena. He finds no intellectual satisfaction in placing a gigantic conundrum behind the universe, which only adds its own unintelligibility to the already sufficiently difficult problem of existence. Our lungs are not fitted to breathe beyond the atmosphere which surrounds our globe, and our faculties cannot breathe outside the atmosphere of the phænomenal. If I went up in a balloon I should check it when I found it carrying me into air too rare for my respiration; and I decline to be carried by a theological balloon into regions wherein thought cannot breathe healthily, but can only fall down gasping, imagining that its gasps are inspiration.
There remain for us to investigate two lines of evidence, either of which suffices, apparently, to carry conviction to a large number of minds; these are, the argument from human experience, and the argument from design.
I have no desire to lessen the weight of an argument drawn from the sensus communis, the common sense, of mankind. It is on this that we largely rely in drawing
