so collocated and combined as to co-operate with one another in the attainment of certain results; and this, it is contended, implies an intelligent purpose in the primary cause of these things. While we may readily admit the distinction to be so far valid, it is certainly not absolute. Regularity and adjustment are rather different aspects of order than different kinds of order, and, so far from excluding each other, they will be found implying each other. It is obvious that even the most specialised adjustments of organic structure and activity presuppose the most general and simple uniformities of purely physical nature. Such cases of adjustment comprehend in fact many cases of regularity. It is less obvious, but not less true, that wherever regularity can be traced adjustment will also be found, if the search be carried far enough. The regularity disclosed by astronomy depends on adjustment as regards magnitude, weight, distance, &c., in the celestial bodies, just as the adjustments brought to light by biology depend on the general regularity of the course of nature. There is no law of nature so simple as not to presuppose in every instance of its action at least two things related to one another in the manner which is meant when we speak of adjustment. It being thus impossible to separate regularity from adjustment as regards the phenomena of the universe, it seems unnecessary to attempt by abstraction to separate them in the theological argumentation, while giving a rapid general glance at the phenomena which display them.