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 manifested and its reality as existing in the immutably connected order of objects examined, independently of the mind of the investigator.’  This argument from the universal Kosmos has the advantage of being wholly independent of the method by which things came to be what they are.  It is unaffected by the acceptance of evolution.  Till quite recently it seemed irrefutable[12].

’But nevertheless we are constrained to acknowledge that its apparent power dwindles to nothing in view of the indisputable fact that, if force and matter have been eternal, all and every natural law must have resulted by way of necessary consequence....  It does not admit of one moment’s questioning that it is as certainly true that all the exquisite beauty and melodious harmony of nature follows necessarily as inevitably from the persistence of force and the primary qualities of matter as it is certainly true that force is persistent or that matter is extended or impenetrable[13]....  It will be remembered that I dwelt at considerable length and with much earnestness upon this truth, not only because of its enormous importance in its bearing upon our subject, but also because no one has hitherto considered it in that relation.’  It was also pointed out that the coherence and correspondence of the macrocosm of the universe with the microcosm of the human mind can be accounted for by the fact that the human mind is only one of the products of general evolution, its subjective relations necessarily reflecting those external relations of which they themselves are the product[14].