Now those who grant the inference from order to intelligence, themselves admit that matter is not a sufficient First Cause of the universe as it actually exists. Do they find any person admitting that mind would be an insufficient First Cause? Do they themselves see any way of showing its insufficiency? Do they not even perceive that it would be foolish and hopeless to try to show that an eternal mind could not create a material universe, and that all they could show would be, the here quite irrelevant truth, that the human mind is ignorant of the manner in which this could be done? If the answers to these questions are what I believe they must be, it must also be acknowledged that the former of the universe can only be rationally thought of as also its creator. I turn to the consideration of another equally futile objection to the argument from order. That argument, it is said, does not prove the Divine Intelligence to be infinite. The universe, as a system of order, is finite, and we have no right to conclude that its cause is in respect of intelligence, or in any other respect, infinite. We must attribute to the cause the wisdom necessary to produce the effect, but no more. The obvious reply is, that this is precisely what we do. The argument is not employed to prove the infinity of the Divine Intelligence, but to prove that the order and adaptations which everywhere abound in the universe must have had an intelligence capable of conceiving and producing them. It is an obvious and legitimate argument to that extent, and it is pushed no farther. The inference that the world had an intelligent author is as simple, direct, and valid, as that any statue, painting, or book had an intelligent author. When Mr Spencer, Mr Lewes, and Professor Tyndall argue that the cause of the universe cannot be known to be intelligent, because the reason of man, being finite, cannot comprehend the infinite, they overlook that the reason of man has no need to comprehend the infinite in order to apprehend such manifestations of the infinite as come before it. Just as a person reading the works of the able men who urge this weak objection feels certain that these books must have had their origin in minds endowed with certain intellectual powers, and cannot have been produced by chance, or blind forces, or bodies destitute of minds, and this although much in their minds is and always must be inscrutable to him; so, when he studies the books of nature and of history, he feels equally certain, and in the same way certain, that they are the compositions of a most amazing intellect; and his certainty as to this need not be lessened, clouded, or in any degree affected, by the great and indubitable, but here irrelevant, truth--that the mind of God is in itself, in its essence, inscrutable; and in its greatness, its infinity, incomprehensible.