So that, in reasoning about the phenomena of any of the departments of Nature as affording indications of the so-called universal law of evolution, we must not forget the distinction between organized inanimate and organized animated matter; or the distinction between those departments in which human will or choice, or the human intellect, has had no influence in shaping the phenomena, and those in which they have had great influence; or the distinction between phenomena in which a special moral purpose can be and those in which it can not be discovered, as the reason for the existing order of things. It is especially hazardous to argue that because a spontaneous development, or a gradual evolution, can be traced in some of the phenomena of inanimate matter, it therefore must obtain in the animal kingdom. It is alike hazardous to argue, because there has been what is called evolution in some departments of Nature over which man has had no control, that the same law obtains in other departments over which he has also had no control, or those in which he has had a large control. The bearing of these discriminations upon the supposed universality of the law of evolution may now be seen if we attend to the further inquiry whether that law obtains throughout all the phenomena of any one department of Nature as the sole cause of the phenomena in that department. Take again, for example, the solar system. Suppose it to be true that the bodies which compose it, the sun and the planetary spheres, were gradually evolved out of diffused matter. Does it necessarily follow that their existing arrangements and mutual relations were not specially designed? That their orbits, their revolutions, their distances from each other, were not specially planned? That they were not hung in their respective positions with an intentional adjustment to the great force of gravitation that was prevailing throughout the universe? Must we suppose that all this part of the whole phenomena of the solar system resulted from the operation of an ungoverned evolution, because the bodies themselves may have been gradually formed out of diffused matter into their present condition without being spoken at once into that condition by the fiat of the Almighty? We can certainly see that the existing arrangements must have been intentional; and, if intentional, the intention must have taken effect in the production of the phenomena exhibited by the arrangement, as any design takes effect in the production of the phenomena which are open to our observation. The moral purpose evinced by one part of this arrangement, the alternation of day and night upon the earth, for example, might have been effected by some other means than the means which now produce it. But there is the strongest evidence that a certain means was chosen and intentionally put into operation; and although we can not tell why that means was preferred, the fact that it