are stated and recognized the better, since we shall thus see the more quickly how much too narrow they are for the exposition of the Universe of which man is a part. Let Empirical Philosophy hasten to its logical results, for these are its overthrow. It is hardly necessary to say that evolution must exclude final causes.

Efficient causes, existing as eternal forces, control all things. The energies of the Universe, like those of a torrent, come pouring out of the past and simply spread out and over the future as an open field. Guidance, direction, shaping conditions of all sorts are already within them. They neither call for nor are capable of any modification toward any end whatever. "The argument from a proximate teleology must be regarded as no longer having any rational existence."* The mind that would grasp the truth should look steadfastly at these all embracing, invisible forces, till a sense of their supreme energy has settled deeply into it, till the ghostly shadows of human liberty and human powers have glided away like a dream, and till the too volatile and sanguine thoughts have accepted these facts of the world stamped upon them and burned into them like a brand. The vagrancy of the mind, its illogical combination of inconsistent views, are the causes which delay the decision of these ultimate questions. Men would extinguish more reluctantly the light of their own spiritual nature, did they not secretly believe that they could relight it again at pleasure for their own ends.

A universe of this sort, that is seen to be what it

* Theism, p. 106.