rwinian forms of it.
Professor Huxley well says,[289] "It is necessary to remark that there is a
wider teleology, which is not touched by the doctrine of evolution, but is
actually based upon the fundamental proposition of evolution." ... "The
teleological and the mechanical views of nature are not necessarily
mutually exclusive; on the contrary, the more purely a mechanist the
speculator is, the more firmly does he assume a primordial molecular
arrangement, of which all the phenomena of the universe are the
consequences; and the more completely thereby is he at the mercy of the
teleologist, who can always defy him to disprove that this primordial {274}
molecular arrangement was not intended to evolve the phenomena of the
universe."[290]

Professor Owen says, that natural evolution, through secondary causes, "by
means of slow physical and organic operations through long ages, is not the
less clearly recognizable as the act of all adaptive mind, because we have
abandoned the old error of supposing it to be the result[291] of a primary,
direct, and sudden act of creational construction." ... "The succession of
species by continuously operating law, is not necessarily a 'blind
operation.' Such law, however discerned in the properties and successions
of natural objects, intimates, nevertheless, a preconceived progress.
Organisms may be evolved in orderly succession, stage after stage, towards
a foreseen goal, and the broad features of the course may still show the
unmistakable impress of Divine volition."

Mr. Wallace[292] declares that the opponents of evolution present a less
elevated view of the Almighty. He says: "Why should we suppose the machine
too complicated to have been designed by the Creator so complete that it
would necessarily work out harmonious results? The theory of 'continual
interference' is a limitation of the Creator's power. It assumes that He
could not work by pure law in the organic, as He has done in the inorganic
world." Thus, then, there is not only no necessary antagonism between the
general theory of "evolution" and a Divine action, but the compatibility
between the two is recognized by naturalists who cannot be suspected of any
strong theological bias.

{275}
The very same may be said as to the special Darwinian form of the theory of
evolution.

It is true Mr. Darwin writes sometimes as if he thought that his theory
milit