It is, then, this idea of beauty in process that we bring with us as we approach to behold the facts and method of God's Redemptive Work. It is altogether too strong in us to be left behind as we cross the threshold of this region; it is too much connected with all our thinking and experience. It is very possible that there may be exaggeration about it in us: and it is indispensable for us to recognise this, 'le défaut de notre qualité.' But all the same we cannot disown, though we must control, what is so specially our own. And if our love of process is prepared to be critical, it is also prepared to be gratified: and there is opened a prospect of fresh witness to the truth of the unchanging Gospel, if it should be found that its introduction into this world is ushered in by all the beauty of process, with all the grandeur of slow unhasting preparation, the surprises of gradual transformation, the delicacies of combination, which process allows. Such a sight is much more than wonderful, and has in it, if our ideas of what is Divine are not very narrow, much more evidence of God's hand than any mere wonder can have. But it is as wonderful as anything can be. And if we still plead that our sense of wonder stipulates for exceptionalness, it has its own way of satisfying this--the way of uniqueness. For those features which we admire in process are capable, if combined with a certain degree of grandeur, completeness, and particularity, of conveying to us the impression of a unique thing. We may dismiss as a dialectical refinement the objection which has been made that, as is doubtless true, 'everything is unique.' None the less, there is a meaning in our ordinary language when it applies the epithet 'unique' to certain persons, classes, or things. A man of science may properly speak of a certain uniqueness in the way in which natural conditions are combined so as to make life possible: a historian will certainly miss truth if he does not recognise a special uniqueness in certain historical epoch-making moments. In proportion as we believe in Mind ordering the things of nature and history, such uniqueness will have speaking significance. And as uniqueness has its degrees, and rises according to the scale, quantity, character and completeness, of that which goes to make it up, so its significance will rise proportionately, until at last, arriving at uniqueness, which seems to us absolute, we gain evidence that there is before us a Supreme Thing, a true centre to the world. The evidence is not indeed demonstrative, but it is in a high degree corroborative, and it is the highest which history can offer. It is this evidence of uniqueness which, as it seems to me, we of the present day may with special fitness seek, and shall with special welcome find: (1) in the shaping of world-history towards the Christian era, (2) in the special preparation of the Jewish nation.