explanation, and the mere persistence of force, even if it were conceded
to account for particular cases of physical sequence, can give no
account of the ubiquitous and eternal direction of force in the
construction and maintenance of universal order.

We are thus, as it were, driven upon the theory of Theism as furnishing
the only nameable explanation of this universal order. That is to say,
by no logical artifice can we escape from the conclusion that, as far
as we can see, this universal order must be regarded as due to some one
integrating principle; and that this, so far as we can see, is most
probably of the nature of mind. At least it must be allowed that we can
conceive of it under no other aspect; and that if any particular
adaptation in organic nature is held to be suggestive of such an agency,
the sum total of all adaptations in the universe must be held to be
incomparably more so. I shall not, however, dwell upon this theme since
it has been well treated by several modern writers, and with special
cogency by the Rev. Baden Powell. I will merely observe that I do not
consider it necessary to the display of this argument in favour of
Theism that we should speak of 'natural laws.' It is enough to take our
stand upon the [broadest] general fact that Nature is a system, and that
the order observable in this system is absolutely universal, eternally
enduring, and infinitely exact; while only upon the supposition of its
being such is our experience conceived as possible, or our knowledge
conceived as attainable.

Having thus stated as emphatically as I can that in my opinion no
explanation of natural order can be either conceived or named other than
that of intelligence as the supreme directing cause, I shall proceed to
two other questions which arise immediately out of this conclusion. The
first of these questions is as to the presumable character of this