It may be urged [says Newman][137] if a thing happens once it must happen always; for what is to hinder it? Nay, on the contrary, why, because one particle of matter has a certain property, should all particles have the same? Why, because particles have instanced the property a thousand times, should the thousand and first instance it also? It is _prima facie_ unaccountable that an accident should happen twice, not to speak of it happening always. If we expect a thing to happen twice, it is because we think it is not an accident, but has a cause. What has brought about a thing once, may bring it about twice. _What_ is to hinder its happening? rather what is to make it happen? Here we are thrown back from the question of Order to that of Causation. A law is not a cause, but a fact; but when we come to the question of cause, then we have no experience of any cause but Will. Here is the crucial point: "We have no experience of any cause but Will;" and it follows that if, as Science bids us, we base inference on experience alone, there can be no doubt about the conclusion to which we shall be led. * * * * * No different is the verdict of Sir John Herschel: The presence of _Mind_ [he writes][138] is what solves the whole difficulty: so far, at least, as it brings it within the sphere of our consciousness, and into conformity with our own experience of what action is. That the introduction of intelligent purpose, as a factor, sufficiently meets the requirements of our reason cannot be denied. As Bishop Butler insists, it is even impossible for any man in his senses to say that the problem can be more easily solved without it. And witnesses not merely unfriendly, but positively and even bitterly hostile, are compelled to admit that on whatever other grounds they may reject Theism, it is not because this doctrine is inadequate as an explanation of the world we know. It seems to me [says Professor Huxley][139] that "creation," in the ordinary sense of the word, is perfectly conceivable. I find no difficulty in imagining that, at some former period, this universe was not in existence; and that it made its appearance ... in consequence of the volition of some pre-existent Being. The so-called _à priori_ arguments against Theism, and given a Deity, against the possibility of creative acts, appear to me to be devoid of reasonable foundation. Similarly, that uncompromising foe of religious belief in any shape, Professor W. K. Clifford, replying to Dr. Martineau who based his argument on the existence of the moral law, as well as the evidence of design in Nature, wrote thus:[140]