Astronomy teaches us that all cosmic processes are governed by a marvellous far-reaching uniformity of law, which unites in strictest harmony the nearest and the most remote. Has this fact any bearing upon the problem of the dependence of the world? No. It surely cannot be that a world without order could be brought under the religious point of view more readily than one governed by law! Let us suppose for a moment that we had to do with a world without strict nexus and definite order of sequence, without law and without order, full of capricious phenomena, unregulated associations, an inconstant play of causes. Such a world would be to us unintelligible, strange, absurd. But it would not necessarily be more “dependent,” more “conditioned” than any other. Had I no other reasons for looking beyond the world, and for regarding it as dependent on something outside of itself, the absence of law and order would assuredly furnish me with none. For, assuming that it is possible at all to conceive of a world and its contents as independent, and as containing its own sufficient cause within itself, it would be quite as easily thought of as a confused lawless play of chances as a well-ordered Cosmos. Perhaps more easily; for it goes without saying that such a conglomeration of promiscuous chances could not possibly be thought of as a world of God. Order and strict obedience to law, far from being excluded, are required by faith in God, are indeed a direct and inevitable preliminary to thinking of the world as dependent upon God. Thus we may state the paradox, that only a Cosmos which, by its strict obedience to law, gives us the impression of being sufficient unto itself, can be conceived of as actually dependent upon God, as His creation. If any man desires to stop short at the consideration of the apparent self-sufficiency of the Cosmos and its obedience to law, and refuses to recognise any reasons outside of the world for this, we should hardly be able, according to our own proposition, to require him to go farther. For we maintained that God could not be read out of nature, that the idea of God could never have been gained in the first instance from a study of nature and the world. The problem always before us is rather, whether, having gained the idea from other sources, we can include the world within it. Our present question is whether the world, as it is, and just because it is as it is, can be conceived of as dependent upon God. And this question can only be answered in the affirmative, and in the sense of Schiller’s oft-quoted lines: The great Creator We see not—He conceals himself within His own eternal laws. The sceptic sees Their operation, but beholds not Him, “Wherefore a God!” he cries, “the world itself Suffices for itself!” and Christian prayer Ne’er praised him more, than does this blasphemy.