XII.] THEOLOGY AND EVOLUTION. 331 



and subsumes tlie laws of inorganic matter. Similarly 

 the actions of animal life depend upon and subsume the 

 laws of organic matter. In the same way the actions of 

 a self-conscious moral agent, such as man, depend upon 

 while they subsume the laws of animal life. When a 

 part or the whole series of these natural actions is altered 

 or suspended by the intervention of action of a still higher 

 order, we have then a " miracle." 



From the foregoing observations we seem to find a per- 

 fect harmony in the double nature of man, his rationality 

 making use of and subsuming his animality ; his soul 

 arising from direct and immediate creation, and his body 

 being formed at first (as now in each separate individual) 

 by derivative or secondary creation, tlirough natural laws. 

 By such secondary creation, i.e. by natural laws, for the 

 most part as yet unknown but aided by " Natural Selec- 

 tion," all the various kinds of animals and plants have been 

 manifested on this planet. That Divine action has con- 

 curred and concurs in these laws we know by deductions 

 from our primary intuitions ; and pliysical science, if 

 unable to demonstrate such action, is at least as impotent 

 to disprove it. Disjoined from these deductions, the phe- 

 nomena of the universe present an aspect devoid of all 

 tliat appeals to the loftiest aspirations of man, all that 

 stimulates his efforts after goodness, and presents consola- 

 tions for unavoidable shortcomings. Conjoined with these 

 same deductions, all the harmony of physical nature and 

 the constancy of its laws are seen unimpaired, while 

 the reason, the conscience, and the aesthetic instincts are 

 alike gratified. AVe have thus a true reconciliation of 

 science and religion, in which each gains and neither 

 loses, one being compleuientary to the other. 



