Philosophic Evolution. 197 



by the positive dicta of our intellect in the sphere of 

 morality, revealing to us an absolute distinction between 

 good and evil, which pan theism necessarily denies. If 

 such collocation and factors be not the absolute, they are 

 caused (that they are really fortuitous would probably be 

 asserted by none of our modern school of philosophy, 

 and this alternative may be neglected as absurd and ob- 

 solete). If such collocation and factors be caused, they 

 cannot be caused by the whole sum of the phenomenal 

 series, since this is the effect ; still less by any part of it. 

 They must, then, be caused by something external to the 

 series and to the collocation of causal factors. " But if the 

 phenomenal universe be eternal, this cause must be 

 eternal. It must be absolute, as the cause of everything 

 phenomenal and relative. It must be orderly and intelli- 

 gent, as the cause of an orderly series of phenomena 

 which reveals to us an objective intelligence in the bee 

 and ant, not that of such animals themselves, but which 

 harmonises with, and is recognised by, our own intellect."* 

 It must be adequate to produce all the phenomena which 

 have been produced amongst them power, intelligence, 

 morality, and will ; in other words, it must be God. 



This Divine First Cause thus recognised by our intellect 

 as necessarily existing, is more or less qualitatively re- 

 vealed to us in the material universe according as we 



* Op. cit, p. 358. 



r-r AIMS'** '^i ., 



