[17] 



dent ; for dependency would imply a more remote cause. The first 

 cause must, therefore, be both infinite and absolute, which is an absur- 

 dity ; for a cause can only exist in relation to its effect, and therefore 

 cannot be absolute ; and the fact of its being infinite deprives us of the 

 only means of escape from the difficulty, by showing the impossibility 

 of its being first of all absolute and afterwards cause ; for the infinite 

 cannot become what it once was not. 



Thus, then, we are driven to the conclusion that logic shows the 

 Theistic conception of the origin of nature, equally as much as the 

 Pantheistic and the Atheistic, to be utterly impossible ; but it must be 

 admitted that if, instead of matter, we substitute time and space in our 

 consideration of this most important matter, the Atheistic theory more 

 nearly approaches the conceivable than either of the other two ; for by 

 no mental effort can we conceive the formation of time and space either 

 by external agency or inherent necessity. It is absolutely impossible 

 for us to conceive the idea of the non-existence of either time or space. 



Because the human mind cannot conceive the possibility of nature 

 being produced by external agency, it does not follow that we are bound 

 to admit the impossibility of the existence of an intelligence controlling 

 nature's laws ; for it is quite possible that such an existence may be, 

 though our finite minds cannot comprehend it. The Agnostic philo- 

 sopher, although he cannot logically demonstrate the existence of the 

 Divine Being, yet declares that, inasmuch as this universe consists of 

 existing phenomena, it is absolutely necessary that there should be some 

 cause adequate for the production of the effects manifested. By this 

 process of reasoning he arrives at the conclusion that there exists a 

 something controlling nature, which is utterly incomprehensible an 

 ultimate reality, of which force and matter are alike merely the pheno- 



ai r vflinifc'ift?tf rmg This ultimate reality, moreover, is intelligent. 



We cannot recall the wonders of the evolutionary development of 

 the universe without at once seeing that there is purpose at the bottom 

 of all,, and that chance is no factor in the process. We cannot believe 

 that man is but a fortuitous concourse of atoms. Reason tells us clearly 

 that we are here for a well-ordained purpose ; but what that purpose is 

 we cannot tell. The old notion that our destiny is to prepare ourselves 

 here, to live again in our bodily forms, play harps, and sing halleluyah 

 to all eternity, I regard as mere moonshine. Such a fate would be to 

 me far worse than annihilation. But that we have a future destiny of 

 some sort I have no doubt. We know we must die, and that when we 



