I may observe, in passing, that although this cosmical deduction from the theory of materialism is, as I have said, natural, it is not (as is the case with the corresponding deduction from the theory of spiritualism) inevitable. For it is logically possible that even though all known minds be the results of matter in motion, matter in motion may nevertheless itself be the result of an unknown mind. This, indeed, is the position virtually adopted by Locke in his celebrated controversy with the Bishop of Worcester. Having been taken to task by this divine for the materialistic tendency of his writings, Locke defends himself by denying the necessary character of the deduction which we are now considering. For example, he insists, 'I see no contradiction in it that the first eternal thinking being should, if he pleased, give to certain systems of created senseless matter, put together as he thinks fit, some degrees of sense, perception, and thought: though, as I think, I have proved (lib. IV, ch. 10 and 14 &c.), it is no less than a contradiction to suppose matter (which is evidently in its own nature void of sense and thought) should be that eternal first thinking being.' Under this view, it will be observed, mind is supposed to have the ultimate priority, and thus to have been the original or creating cause of matter in motion, which, in turn, becomes the cause (or, at least, the conditional condition) of mind of a lower order. This view, however, need not detain us, inasmuch as it can only be held by those who, on grounds independent of philosophical thinking, already believe in mind as the First Cause or Eternal Being: this belief granted, there is, of course, an end of any question as between Spiritualism and Materialism. I have, therefore, only mentioned this possible phase of spiritualistic theory, in order to show that the theory of Materialism as applied to a human being does not _necessarily_ involve an extension of that theory to the cosmos. But I hold this distinction as of no practical value: it merely indicates a logical possibility which no one would be likely to entertain except on grounds independent of those upon which the philosophical dispute between Spiritualism and Materialism must be confined.