,
What is its relation to the series of so-called Forces in the
world? But the question is too large and deep to be answered here.
Let it suffice to say, that there need not be any _overruling_ of
these forces by the Will of God, so that the supernatural should
disturb the natural; or any _supplementing_ of them, so that He
should fill up their deficiencies. Rather is His thought related to
them as, in man, the mental force is related to all below it."

It would take too much space to deal fully with the various questions
which this last passage raises. There is the question--Whence come these
"Forces," spoken of as separate from the "Will of God"--did they
pre-exist? Then what becomes of the Divine Power? Do they exist by the
Divine Will? Then what kind of nature is that by which they act apart
from the Divine Will? Again, there is the question--How do these
deputy-forces co-operate in each particular phenomenon, if the presiding
Will is not there present to control them? Either an organ which
develops into fitness for its function, develops by the co-operation of
these forces under the direction of Mind then present, or it so develops
in the absence of Mind. If it develops in the absence of Mind, the
hypothesis is given up; and if the "originating Mind" is required to be
then and there present, we must suppose a particular providence to be
present in each particular organ of each particular creature throughout
the universe. Once more there is the question--If "His thought is
related to them [these Forces] as, in Man, the mental force is related
to all below it," how can "His thought" be regarded as the cause of
Evolution? In man the mental force is related to the forces below it
neither as a creator of them nor as a regulator of them, save in a very
limited way: the greater part of the forces present in man, both
structural and functional, defy the mental force absolutely. Nay, more,
it needs but to injure a nerve to see that the power of the mental force
over the physical forces is dependent on conditions which are themselves
physical; and one who takes morphia in mistake for magnesia, discovers
that the power of the physical forces over the mental is
_un_conditioned by any thing mental.

Not dwelling on these questions, however, I will merely draw attention
to the entire incongruity of this conception with the previous
conception which I have quoted. Assuming that, when the choice is
p