If there is mind in the universe, and if there is purpose in the order and movements of the earth, then man is the culmination of that purpose, and with reference to him was the order constituted and the movements determined. If there is naught but matter and force, and these exist without any directing or co-ordinating mind, then all things are without intention and without reason. There is nothing good or bad. Nothing is right or wrong. All things are reduced to a meaningless level of indifference. But matter and force bear witness to mind. Matter is here we know; and matter has not only form, extension, impenetrability, for its qualities, but indestructibility. Take the matter that enters into the composition of the earth. The amount of it is fixed and definite. It may be expressed in pounds weight. Since the beginning, not an atom has been added to it, or taken from it. Its presence here is to be accounted for. It either determined its own existence, and the exact amount, in pounds weight of that existence, or it was determined by some principle or power outside of itself, or within itself, called mind. If it determined itself to be, then it is intelligent, for self-determination and self-action are the essential characteristics of mind. Then intelligence is retained by being transferred from something called mind to something called matter. But it has never been claimed that matter is intelligent. Then it is not self-active or self-determining, and waits on mind for its existence and its movements. Matter as plainly bears testimony of the existence of mind, as to the existence of itself. It is easier to believe that the earth has taken the globular form and the circular motion by the determinations of mind, than to believe that through its own determinations it has assumed a circumference of twenty-five thousand miles, and the regular task of wheeling on its axis every twenty-four hours. Not only is it impossible to account for the exact amount of matter making up the earth’s size and weight, without assuming the power of a co-ordinating, determining mind; but a still greater task is upon us, to account for the sixty odd original elements, out of which all things in nature are formed without mind. These elements differ in quantity, quality, specific gravity, and affinity. What determined their number, their tendencies, and affinities? Why something more than sixty; no more, no less? Why so much of some, so little of others? We must either conclude that they determined themselves—that they held a convention before they existed, and resolved upon taking form and motion, or else we must believe that they were determined by some power, other than themselves—by mind. If by their own motion, oxygen, and iron, and gold are what they are; then the elements have the power of self-action and self-determination, and are therefore intelligent.