er they are to his mind.
Even when he is unconscious of them, they exist as tendencies, or
instincts, inherited often from some remote ancestor, perhaps even the
heir-loom of a stage of lower life, for they occur where sensation
alone is present, and are an important factor in general evolution.

It is usually conceded that this theory of organic development very much
attenuates the evidence of what is known as the argument from design in
nature, by which the existence of an intelligent Creator is sought to be
shown. If the distinction between the formal laws of mathematics, which
are those of nature, and logic, which are those of mind, be fully
understood, no one will seek such an argument in the former but in the
latter only, for they alone, as I have shown, are purposive, and they
are wholly so. The only God that nature points to is an adamantine Fate.

If religion has indeed the object which Bunsen assigns it, physical
phenomena cannot concern it. Its votaries should not look to change the
operation of natural laws by incantations, prayers or miracles.

Whenever in the material world there presents itself a seeming
confusion, it is certain to turn out but an incompleteness of our
observation, and on closer inspection it resolves itself into some
higher scheme of Order. This is not so in the realm of thought. Wrong
thinking never can become right thinking. A profound writer has said:
"One explanation only of these facts can be given, viz., that the
distinction between _true_ and _false_, between _correct_ and
_incorrect_, exists in the processes of the intellect, but not in the
region of a physical necessity."[111-1] A religion therefore which
claims as its mission the discovery of the true and its identification
with the good,--in other words the persuading man that he should always
act in accordance with the dictates of right reasoning--should be
addressed primarily to the intellect.

As man can attain to certain truths which are without any mixture of
fallacy, which when once he comprehends them he can never any more
doubt, and which though thus absolute do not fetter his intellect but
first give it the use of all its powers to the extent of those truths;
so he can conceive of an Intelligence in which all truth is thus without
taint of error. Not only is such an Intelligence conceivable, it is
necessary to conceive it, in order to complete the scientific induction
of "a sphere of thought from which all limits a