But to suppose this is to suppose some extra-physical source of physical causation; and whether this supposition is made with reference to a physical event occurring under immediate observation (miracle), or to a physical event in past time, or to the origin of all physical events, it is alike incompatible with any theory that seeks to give a purely physical explanation of the physical universe as a whole. It is, in short, the old story about a stream not being able to rise above its source. Physical causation cannot be made to supply its own explanation, and the mere persistence of force, even if it were conceded to account for particular cases of physical sequence, can give no account of the ubiquitous and eternal direction of force in the construction and maintenance of universal order. We are thus, as it were, driven upon the theory of Theism as furnishing the only nameable explanation of this universal order. That is to say, by no logical artifice can we escape from the conclusion that, as far as we can see, this universal order must be regarded as due to some one integrating principle; and that this, so far as we can see, is most probably of the nature of mind. At least it must be allowed that we can conceive of it under no other aspect; and that if any particular adaptation in organic nature is held to be suggestive of such an agency, the sum total of all adaptations in the universe must be held to be incomparably more so. I shall not, however, dwell upon this theme since it has been well treated by several modern writers, and with special cogency by the Rev. Baden Powell. I will merely observe that I do not consider it necessary to the display of this argument in favour of Theism that we should speak of 'natural laws.' It is enough to take our stand upon the [broadest] general fact that Nature is a system, and that the order observable in this system is absolutely universal, eternally enduring, and infinitely exact; while only upon the supposition of its being such is our experience conceived as possible, or our knowledge conceived as attainable. Having thus stated as emphatically as I can that in my opinion no explanation of natural order can be either conceived or named other than that of intelligence as the supreme directing cause, I shall proceed to two other questions which arise immediately out of this conclusion. The first of these questions is as to the presumable character of this supreme Intelligence so far as any data of inference upon this point are supplied by our observation of Nature; and the other question is as to the strictly formal cogency of any conclusions either with reference to the existence or the character of such an intelligence[24]. I shall consider these two points separately.