It is clear that the evidences of design, instead of being wholly distinct from the evidences of power, and independent of the principle of causality, are evidences of a kind of power and manifestations of a kind of causality--intelligent power and causality. In like manner the evidences of goodness are also evidences of design, for goodness is a form of design--morally, beneficent design. Although causality does not involve design, nor design goodness, design involves causality, and goodness both causality and design. The proofs of intelligence are also proofs of power; the proofs of goodness are proofs both of intelligence and power. The principles of reason which compel us to think of the Supreme Moral Intelligence as a self-existent, eternal, infinite, and unchangeable Being, supplement the proofs from other sources, and give self-consistency and completeness to the doctrine of theism. The various theistic arguments are, in a word, but stages in a single rational process, but parts of one comprehensive argument. They are naturally, and, as it were, organically related--they support and strengthen one another. It is therefore an arbitrary and illegitimate procedure to separate them any farther than may be necessary for the purpose of clear and orderly exposition. It is sophistry to attempt to destroy them separately by assailing each as if it had no connection with the other, and as if each isolated fragmentary argument were bound to yield as large a conclusion as all the arguments combined. A man quite unable to break a bundle of rods firmly bound together may be strong enough to break each rod separately. But before proceeding to deal with the bundle in that way, he may be required to establish his right to untie it, and to decline putting forth his strength upon it as it is presented to him.[12] [12] See Appendix IX. II.