Peabody, Christianity the Religion of Nature, 23—“Induction is syllogism, with the immutable attributes of God for a constant term.” Porter, Hum. Intellect, 492—“Induction rests upon the assumption, as it demands for its ground, that a personal or thinking Deity exists”; 658—“It has no meaning or validity unless we assume that the universe is constituted in such a way as to presuppose an absolute and unconditioned originator of its forces and laws”; 662—“We analyze the several processes of knowledge into their underlying assumptions, and we find that the assumption which underlies them all is that of a self-existent Intelligence who not only can be known by man, but must be known by man in order that man may know anything besides”; see also pages 486, 508, 509, 518, 519, 585, 616. Harris, Philos. Basis of Theism, 81—“The processes of reflective thought imply that the universe is grounded in, and is the manifestation of, reason”; 560—“The existence of a personal God is a necessary datum of scientific knowledge.” So also, Fisher, Essays on Supernat. Origin of Christianity, 564, and in Journ. Christ. Philos., Jan. 1883:129, 130. C. Our primitive belief in final cause, or, in other words, our conviction that all things have their ends, that design pervades the universe, involves a belief in God’s existence. In assuming that there is a universe, that the universe is a rational whole, a system of thought-relations, we assume the existence of an absolute Thinker, of whose thought the universe is an expression. Pfleiderer, Philos. of Religion, 1:81—“The real can only be thinkable if it is realized thought, a thought previously thought, which our thinking has only to think again. Therefore the real, in order to be thinkable for us, must be the realized thought of the creative thinking of an eternal divine Reason which is presented to our cognitive thinking.” Royce, World and Individual, 2:41—“Universal teleology constitutes the essence of all facts.” A. H. Bradford, The Age of Faith, 142—“Suffering and sorrow are universal. Either God could prevent them and would not, and therefore he is neither beneficent nor loving; or else he cannot prevent them and therefore something is greater than God, and therefore there is no God? But here is the use of reason in the individual reasoning. Reasoning in the individual necessitates the absolute or universal reason. If there is the absolute reason, then the universe and history are ordered and administered in harmony with reason; then suffering and sorrow can be neither meaningless nor final, since that would be the contradiction of reason. That cannot be possible in the universal and absolute which contradicts reason in man.”