If, then, God gives things their names as our new expositor of the Divine record assures us, naming germ, and grass, and tree, and fruit, He must of necessity have pronounced each of these words not otherwise than as it is pronounced; i.e. according to the composition of the syllables, some of which are sounded by the lips, others by the tongue, others by both. But if none of these words could be uttered, except by the operation of vocal organs producing each syllable and sound by some appropriate movement, he must of necessity ascribe the possession of such organs to God, and fashion the Divine Being according to the exigencies of speech. For each adaptation of the vocal organs must be in some form or other, and form is a bodily limitation. Further, we know very well that all bodies are composite, but where you see composition you see also dissolution, and dissolution, as the notion implies, is the same thing as destruction. This, then, is the upshot of our controversialist’s victory over us; to show us the God of his imagining whom he has fashioned by the name ungeneracy—speaking, indeed, that He may not lose His share in the invention of names, but provided with vocal organs with which to utter them, and not without bodily nature to enable Him to employ them (for you cannot conceive of formal utterance in the abstract apart from a body), and gradually going on to the congenital affections of the body—through the composite to dissolution, and so finding His end in destruction.