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for the adaptations in the actual world; and the phenomena of mind,
especially, proclaim an intelligent Providence. His treatise "On the
Workmanship of God, or the Formation of Man," is almost entirely an
argument to design from the phenomena of man's physical and mental
nature. From the standpoint of the physiology and psychology of his
time, he discusses in detail the function and working of the different
parts of man's nature, and from the adaptation of means to ends, of
organs to their functions, which, even with the scanty data of the
science of that day, is a striking consideration, he concludes that
man's being can only be accounted for on the supposition of an Arranger
or Planner, whose purposes are carried out in exercise of the various
functions.

The argument _e Consensu Gentium_ has often been accredited with being
peculiarly the patristic argument for the existence of God,[72] and for
this conclusion the use of it in Epicurean theology, and the doctrine of
the natural, innate idea of God already considered, would fully prepare
us; but the fact is that, apart from frequent passing references to the
"natural opinion" mentioned in the preceding chapter, the instances in
which the argument is explicitly made use of are not much more numerous
than in the case of the other forms. They constantly appeal to the
common consent, but it is generally against polytheism, as indicating a
consciousness of _the unity_ of God. St. Justin Martyr, in the passage
to which we have already alluded, asserts[73] this common consent, but
only as preparatory to the certainty which he finds in revelation. St.
Clement of Alexandria, after asserting that "the Father and Maker of all
things is apprehended by all things, agreeably to all, by innate power,
and without teaching," goes on to confirm his statement in this
manner:[74] "But no race anywhere, of tillers of the soil, or nomads,
and not even of dwellers in cities, can live without being imbued with
the faith of a superior being. Wherefore, every eastern nation, and
every nation touching the western shore; or the north, and each one
toward the south--all have one and the same preconception respecting
Him, who hath appointed government; since the most universal of His
operations equally pervade all." It is with the principles and end of
this argument in view that Tertullian appeals[75] to the witness of the
soul, "not as when fashioned in schools, trained in libraries, fed in
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