But even admitting there are "defects, deformities, and superfluities" in nature, we are at a loss to conceive how the hypothesis of an "unconscious intelligence," working necessarily, removes the blame (if there be any blame) from the Author of nature. Does not every theist believe that the Creator of matter "saw and knew every purpose which every particle and atom of matter should subserve in all suns and systems, and through all coming æons of time?" Must not that Intelligent Will, which is the fountain-head of all the force that sweeps like a tide of life through the universe, have known every form of energy which could result therefrom, and foreseen all the possible effects which would arise from the composition of any and all systems of forces? Did not He who created this supposed "organizing force," who ordained all its laws, and who directs and controls all its actions, know with mathematical precision every consequence which could possibly arise from its prearranged and necessitated adaptations? If God is the creator of this unconscious, necessitated "plastic nature," if He always observes what it does, if He directs and overrules it, if He supplies some of its defects and corrects most of its mistakes, must not He be regarded as the real cause of all things which, in popular language, are said to be done by nature? If we believe with Mr. Murphy that "Nature is but the name for an effect Whose cause is God," we shall find no relief from the difficulties and mysteries of Divine providence by interposing between the first creative volition and the last phenomenal result a series of secondary causes which are themselves only effects of the primal creative act. It were better far to leave the mystery untouched, and take refuge in faith; better to confess the difficulties are insoluble, and "Still trust that God is love indeed, And love Creation's final law; Though nature, red in tooth and claw With ravin, shrieks against our creed."