The proof of the Divine existence from the order and adaptations of the universe is known as the physico-theological or teleological argument. It has also been sometimes called the cosmological argument; the very word cosmos, like the Latin _mundus_ and our own universe, implying order. It is so obvious and direct that it has presented itself to the mind from very ancient times. It is implied in such passages of Scripture as Job, xxxvii.-xli.; Ps. viii., xix., civ.; Isa. xl. 21-26; Matt. vi. 25-32; Acts, xiv. 15-17, xvii. 24-28. Pythagoras laid great stress on the order of the world; and it was mainly on that order that Anaxagoras rested his belief in a Supreme Intelligence. Socrates developed the argument from the adaptation of the parts of the body to one another, and to the external world, with a skill which has never been surpassed. His conversation with Aristodemus, as recorded in the 'Memorabilia' of Xenophon, is of wonderful interest and beauty. Few will follow it even now without feeling constrained to join Aristodemus in acknowledging that "man must be the masterpiece of some great Artificer, carrying along with it infinite marks of the love and favour of Him who thus formed it." Plato presents the argument specially in the 'Timæus,' and his whole philosophy is pervaded by the thought that God is the primary source and perfect ideal of all order and harmony. Aristotle expressly maintains that "the appearance of ends and means is a proof of design," and conceives of God as the ultimate Final Cause. Cicero (De Nat. Deor., ii. c. 37) puts into the mouth of Balbus an elaborate exposition of the design argument. The 'De Usu Partium' of Galen is a treatise on natural theology, teaching design in the structure of the body. This proof is found more frequently than any other in the writings of the fathers and scholastics. "When we see a vessel," says Theophilus, "spreading her canvas, and majestically riding on the billows of the stormy sea, we conclude that she has a pilot on board; thus, from the regular course of the planets, the rich variety of creatures, we infer the existence of the Creator."--Ad Autol., 5. Minucius Felix (c. 18) compares the universe to a house, and Gregory of Nazianzum (Orat., xxviii. 6) compares it to a lyre, in illustrating the same argument. Ambrose, Athanasius, Augustine, Basil the Greek, Chrysostom, &c., employ it. So do Albertus Magnus, Thomas Aquinas, &c.