means of ascertaining the subjective psychology of that Supreme Mind
whose existence the argument is adduced to demonstrate. The truth is,
that the argument from teleology must, and can only, rest upon the
observable _facts_ of nature, without reference to the intellectual
_processes_ by which these facts may be supposed to have been
accomplished. But, looking to the "present state of our knowledge," this
is merely to change the teleological argument in its gross Paleyian
form, into the argument from the ubiquitous operation of general laws.'

'§ 4. This argument was thus[10] stated in contrast with the argument
from design. 'The argument from design says, there must be a God,
because such and such an organic structure must have been due to such
and such an intellectual _process_. The argument from general laws says,
There must be a God, because such and such an organic structure must _in
some way or other have been ultimately due to_ intelligence.' Every
structure exhibits with more or less of complexity the principle of
order; it is related to all other things in a universal order. This
universality of order renders irrational the hypothesis of chance in
accounting for the universe. 'Let us think of the supreme causality as
we may, the fact remains that from it there emanates a directive
influence of uninterrupted consistency, on a scale of stupendous
magnitude and exact precision worthy of our highest conceptions of
deity[11].' The argument was developed in the words of Professor Baden
Powell. 'That which requires reason and thought to understand must be
itself thought and reason. That which mind alone can investigate or
express must be itself mind. And if the highest conception attained is
but partial, then the mind and reason studied is greater than the mind
and reason of the student. If the more it is studied the more vast and
complex is the necessary connection in reason disclosed, then the more
evident is the vast extent and compass of the reason thus partially