harmonize on the whole and preponderatingly
with the rational, moral, and aesthetic instincts of man.

Mr. J. J. Murphy[297] has brought strongly forward the evidence of
"intelligence" throughout organic nature. He believes "that there is
something in organic progress which mere Natural Selection among
spontaneous variations will not account for," and that "this something is
that organizing intelligence which guides the action of the inorganic
forces, and forms structures which neither Natural Selection nor any other
unintelligent agency could form."

{277}
This intelligence, however, Mr. Murphy considers may be unconscious, a
conception which it is exceedingly difficult to understand, and which to
many minds appears to be little less than a contradiction in terms; the
very first condition of an intelligence being that, if it knows anything,
it should at least know its own existence.

Surely the evidence from physical facts agrees well with the overruling,
concurrent action of God in the order of nature; which is no miraculous
action, but the operation of laws which owe their foundation, institution,
and maintenance to an omniscient Creator of whose intelligence our own is a
feeble adumbration, inasmuch as it is created in the "image and likeness"
of its Maker.

This leads to the final consideration, a difficulty by no means to be
passed over in silence, namely the ORIGIN OF MAN. To the general theory of
Evolution, and to the special Darwinian form of it, no exception, it has
been shown, need be taken on the ground of orthodoxy. But in saying this,
it has not been meant to include the soul of man.

It is a generally received doctrine that the soul of every individual man
is absolutely created in the strict and primary sense of the word, that it
is produced by a direct or supernatural[298] act, and, of course, that by
such an act the soul of the first man was similarly created. It is
therefore important to inquire whether "evolution" conflicts with this
doctrine.

Now the two beliefs are in fact perfectly compatible, and that either on
the hypothesis--1. That man's body was created in a manner different in
kind from that by which the bodies of other animals were created; or 2.
That it was created in a similar manner to theirs.

One of the authors of the Darwinian theory, indeed, contends that even{278}
as regards man's body, an action took place