in the evolution of the "human form divine;" if we
may go so far as this, then surely an analogous action may well be traced
in the production of the horse, the camel, or the dog, so largely
identified with human wants and requirements. And if from other than
physical considerations we may believe that such action, though
undemonstrable, has been and is; then (reflecting on sensible {281}
phenomena the theistic light derived from psychical facts) we may, in the
language of Mr. Wallace, "see indications of that power in facts which, by
themselves, would not serve to prove its existence."[305]

Mr. Murphy, as has been said before, finds it necessary to accept the
wide-spread action of "intelligence" as the agent by which _all_ organic
forms have been called forth from the inorganic. But all science tends to
unity, and this tendency makes it reasonable to extend to all physical
existences a mode of formation which we may have evidence for in any _one_
of them. It therefore makes it reasonable to extend, if possible, the very
same agency which we find operating in the field of biology, also to the
inorganic world. If on the grounds brought forward the action of
intelligence may be affirmed in the production of man's bodily structure,
it becomes probable _a priori_ that it may also be predicated of the
formative action by which has been produced the animals which minister to
him, and all organic life whatsoever. Nay more, it is then congruous to
expect analogous action in the development of crystalline and colloidal
structures, and in that of all chemical compositions, in geological
evolutions, and the formation not only of this earth, but of the solar
system and whole sidereal universe.

If such really be the direction in which physical science, philosophically
considered, points; if intelligence may thus be seen to preside over the
evolution of each system of worlds and the unfolding of every blade of
grass--this grand result harmonizes indeed with the teachings of faith that
God acts and concurs, in the natural order, with those laws of the material
universe which were not only instituted by His will, but are sustained by
His concurrence; and we are thus enabled to discern in the natural order,
however darkly, the Divine Author of nature--Him in whom "we live, and
move, and have our being."

But if this view is accepted, then it is no longer absolutely {282}
necessary to suppose that any action different