Creation. 287 



Ood. God is, then, the cause of nature, and at the 

 same time not one with it ; the cause has not passed 

 into the effect, but co- exists with it. The primal 

 causation, therefore, differs from all known instances 

 of causation : it is Creation. 



To sum up the argument : we are compelled, in every 

 process of reasoning as to concrete existence, to reach 

 back to a First Cause. We must recognise that Cause 

 as the author of order and law a cause having as 

 effect a cosmos with numberless adaptations of means 

 to end, and in which the principle of adjustment is 

 the universal condition of progress. This cause is the 

 source of human intelligence and the origin of a world 

 in which there is everywhere that which answers 

 to intelligence, and, when apprehended, constitutes 

 Thought. Intelligences, countless in number, have 

 been called into being self-knowing agents, in every 

 conscious act differenced from their cause. How may 

 we most justly represent in the light of experience 

 this beginning ? How express the relation of the 

 universe to a First Cause, almighty, self-knowing, 

 intelligent, not passing into not becoming the effect, 

 but abiding co-existent with it ? How may we think 

 such a cause in relation to the effect ? Not by a 

 pantheistic theory of identity, not by the physicist's 

 conception of continuity ; not as noumenon and phe- 

 nomenon : it is Creation. 



If, then, creation be competent to thought, and 

 possible in fact ; if the. regulative principles of expe- 



