1. Nothing can be more beautiful in religion and morals than order. The neglect of it exposes us to the inroads of vice, and often brings upon us the most perplexing events. Whether we consider it in reference to ourselves, our families, or the Church, it is: of the greatest importance.

(1.) As to ourselves, order should be attended to as respects our principles (Hebrews 13:9; James 1:8), our tempers (Proverbs 17:14; Ephesians 4:31), our conversation (Colossians 4:6), our business (Proverbs 22:29), our time (Psalms 90:12; Ecclesiastes 3:1), our recreations, and our general conduct (Philippians 1:27; 2 Peter 1:5), etc.

(2.) As regards our families, there should be order as to the economy or management of their concerns (Matthew 12:25):, as to devotion, and the time of it (Joshua 24:15), as to the instruction thereof (Ephesians 6:1; Genesis 18:19; 2 Timothy 1:5).

(3.) In respect to the Church, order should be observed as to the admission of members (2 Corinthians 6:15), as to the administration of its ordinances (1 Corinthians 14:33; 1 Corinthians 14:40), as to the attendance on its worship (Psalms 27:4), as to our behavior therein (Colossians 1:10; Matthew 5:16). To excite us to the practice of this duty, we should: consider that God is a God of order (1 Corinthians 14:33); his works are all in the exactest order (Ephesians 1:11; Psalms 104:25; Ecclesiastes 3:11); heaven is a place of order (Revelation 7:9). Jesus Christ was a most beautiful example of regularity. The advantages of order are numerous. "The observance of it," says Dr. Blair,'" serves to correct that negligence which makes us omit some duties, and that hurry and precipitancy which makes us perform others imperfectly. Our attention is thereby directed to its proper objects. We follow the straight path which Providence has pointed out to us, in the course of which all the varied business of life presents itself regularly to us on every side" (Serm. 2:23).

Philosophers lay great stress on man's right comprehension of order. They teach that while other beings tend blindly towards it, man knows the end of his being, and the place he holds, in the scheme of the universe, and can freely and intelligently endeavor to realize that universal order of which he is an exponent or constituent. "There is one parent virtue, the universal virtue, the virtue which renders us just and perfect, the virtue which will one day render us happy. It is the only virtue. It is the love of the universal order as it eternally existed in the divine reason, where every created reason contemplates it. The love of order is the whole of virtue, and conformity to order constitutes the morality of actions." Such is the theory of Malebranche (Traite de Morale), and more recently of Jouffroy. In like manner, science, in all its discoveries, tends to the discovery of universal order. Art also, in its highest attainments, is only realizing the truth of nature; so that the true, the beautiful, and the good ultimately resolve themselves into the idea of order. For order is the intelligent arrangement of means to accomplish an end, the harmonious relation 'established between the parts for the good of the whole. The primitive belief that there is order in nature is the ground of all experience. In this belief we confidently anticipate that the same causes, operating in the same circumstances, will produce the same effects. This may be resolved into a higher belief in the wisdom of an infinitely perfect being who orders all things. See Krauths Fleming, Vocabulary of Philosophy, s.v.

2. The word order is also used to designate the rules or laws of a monastic institution; and in a secondary sense, the several monastics living under the same rule or order. Thus the Order of Clugni signifies literally the new rule of discipline prescribed by Odo to the Benedictines already assembled in the monastery of Clugni; but secondarily, and in the more popular sense, the great body of monastic institutions, wherever established, who voluntarily subjected themselves to the same rule. SEEORDERS, RELIGIOUS.

3. In Classic Architecture the word order is used as synonymous with ordonnance, and comprises the column with its base and capital and the entablature. There are five orders:

(1) Tuscan,

(2) Doric,

(3) Ionic,

(4) Corinthian,

(5) Composite.

The first and fifth are Roman orders, and are simply modifications of the others. The remaining three are the Greek orders.

a. Of the Tuscan order little can be said, there being no regular example of it among the remains of antiquity. The best masters of classic architecture have failed to furnish the needed information. Piranesi has given a drawing of a Tuscan base, but of what date is uncertain; Vitruvius, in an indistinct manner, has mentioned the general proportions, but through his whole book does not refer to one structure of this order. (See TUSCANS).

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