As far as the physical universe is concerned, the mind infers the existence of a God from its order and its harmonies; that is to say, having observed that order and harmony have been produced by intelligence within the sphere of our own observation, and being deeply convinced on other grounds of reasoning that they are incapable of resulting from any other source, we infer that the results we behold in nature are due to a similar principle which we experience in ourselves. Such an inference is not due to simple observation of the order of the universe only, but unites with it an act of reasoning founded on our own self‐conscious being. But the intelligence which produces order, as far as we are cognisant of it, is invariably united with will. We therefore infer from the order and harmonies of nature, not simply the conception of a God, such as the God of pantheism; but, if they are valid to prove anything at all, of a God who is possessed of intelligence adequate to arrange the order, and of purpose adequate for its production. If the inference of the existence of a God from the works of nature is valid, it must be of a God possessed of the attributes in question, for all our inferences on such a subject derive their validity from applying to them the analogies of our reason. It is quite true that in the structure of the material universe we see only the indications of a mind operating and expressing itself by law; that is to say, we observe in the physical universe no instances of its violation. But WE, that is the reasoning, rational beings, whether existing in nature or outside it, have inferred from the structure of the universe the existence of mind, and we know of no mind which is not possessed of conscious intelligence and will. If our reasoning from the order of the material universe is valid to prove the presence of mind, which is a conception entirely derived from our consciousness of ourselves, it must be equally so to prove the existence of purpose and volition, for we know nothing of mind which is devoid of these attributes. The material universe proves that its order and harmony is the result of the action of mind; but it cannot prove that the mind which produced this order and harmony is unable to introduce a different one. But if our minds form part of nature, then they are a proof that the author of nature has produced something else in nature besides the order and harmonies of the physical universe. If they are outside nature, then we have direct evidence of the existence of beings outside and above nature, _i.e._ above the physical forces of the universe. It follows that if finite beings possessed of intelligence and will, exist within nature or without it, a God who possesses similar powers may exist also.