And this usage of Powell's brings into view another point in his reasoning even more singular than the one to which we have just adverted. Surely, if in the natural world we observe the manifestations of an Intelligence foreseeing an End, and employing means in subserviency to that end, it seems strange to conclude that respecting the mode of existence of such Intelligence we can infer nothing, yet the words occur on the very next page. It would seem almost an impossibility to suppose such a mind existing as anything less than a Personality under the twofold aspect of a Reason and a Will. Paley's common sense drew this conclusion at once, and very profound thinkers have agreed with Paley on the topic. "That," says F. H. Jacobi, "which, in opposition to Fate, makes God into a true God, is called Foresight. Where it is, there alone is Reason; and where Reason is, there also is Foresight. Foresight in itself is Spirit, and to that only which is of Spirit do those feelings of admiration, awe, and love, which announce its existence, correspond. We can indeed declare of any object that it is beautiful or perfect, without previously knowing how it became so, whether with or without the operation of Foresight;--but the power which caused it so to be, _that_ we cannot admire, if it produced the object, without aim or purpose, according to laws of mere Necessity of Nature."[26] In point of fact Professor Powell was himself of the same opinion, for in another place he writes thus:-- "Now, the bare fact of order and arrangement is on all hands undisputed, though commonly most inadequately understood and appreciated. "The inference of design, intention, forethought, is something _beyond_ the last mentioned truth, and not to be _confounded with it_. This implies intelligent agency, or moral causation. Hence again, we advance to the notion of distinct existence, or what is sometimes called personality; and thence proceed to ascribe the other Divine attributes and perfections as centring in that independent Being."[27] It appears only just to the Archdeacon that we should notice this variation of language on the part of his censor.[28] Of this variation itself the true account seems undoubtedly to be as follows. The writer was engaged in tracing the progress of conviction in his own mind. He first observes order, adjustment, interdependence, throughout the Universe. Hence he is penetrated by the impression of pervading Intelligence. Next, he perceives that these results could never have taken place unless foreseen and provided for by a designed subserviency of means to ends, and this convinces him of the Personality of that universal Mind. Finally, he draws, from the analysis of Causation, a full definition of the great Originator of all things.