The prevalence of order in nature has already been referred to as contributing to prove that the universe is an event, a generated existence, a something which once began to be. It will now be brought forward as in itself a manifestation of, and consequently a ground for believing in, a Supreme Mind. Where order meets us, the natural and immediate inference is that there is the work of intelligence. And order meets us everywhere in the universe. It covers and pervades the universe. It is obvious to the ordinary naked eye, and spreads far beyond the range of disciplined vision when assisted by all the instruments and appliances which science and art have been able to invent. It is conspicuous alike in the architecture of the heavens and the structure of a feather or a leaf. It goes back through all the epochs of human history, and all the ages of geological and astronomical time. It is the common work of all the sciences to discover and explain the order in the universe. There is no true science which is not constantly making new and fuller discoveries of the order in nature,--the order within us and without us; not one which is not ever increasingly establishing that in order all things move and have their being. What is maintained by the theist is, that this order, the proof of which is the grand achievement of science, universally implies mind; that all relations of order--all laws and uniformities--are evidences of an intelligent cause. The order which science finds in nature may be described as either general or special, although in strictness the difference between them is only a difference of degree, the former being the more and the latter the less general, or the former being the less and the latter the more special. In what may be called general order, that which strikes us chiefly is regularity; in what may be called special order, that which chiefly strikes us is adaptation or adjustment. In inorganic nature general order is the more conspicuous; in organic nature special order. Astronomy discloses to us relations of number and proportion so far-reaching that it almost seems as if nature were "a living arithmetic in its development, a realised geometry in its repose." Biology, on the other hand, impresses us by showing the delicacy and subtlety of the adjustment of part to part, of part to whole, and of whole to surroundings, in the organic world. There is, perhaps, sufficient difference between these two kinds of order to warrant their being viewed separately, and as each furnishing the basis of an argument for the existence of God. The argument from regularity has sometimes been kept apart from the argument from adjustment. The former infers the universe to be an effect of mind because it is characterised by proportion or harmony, which is held to be only explicable by the operation of mind. The latter draws the same inference because the universe contains countless complex wholes, of which the parts are