We find then that no _in_compatibility is asserted (by any scientific writers worthy of mention) between "evolution" and the co-operation of the Divine will; while the same "evolution" has been shown to be thoroughly acceptable to the most orthodox theologians who repudiate the intrusion of the supernatural into the domain of nature.

A more complete harmony could scarcely be desired.
But if we may never hope to find, in physical nature, evidence of supernatural action, what sort of action might we expect to find there, looking at it from a theistic point of view?
Surely an action the results of which harmonize with man's reason,[294] which is orderly, which {276} disaccords with the action of blind chance and with the "fortuitous concourse of atoms" of Democritus; but at the same time an action which, as to its modes, ever, in parts, and in ultimate analysis, eludes our grasp, and the modes of which are different from those by which we should have attempted to accomplish such ends.
Now, this is just what we _do_ find.

The harmony, the beauty, and the order of the physical universe are the themes of continual panegyrics on the part of naturalists, and Mr.Darwin, as the Duke of Argyll remarks,[295] "exhausts every form of words and of illustration by which intention or mental purpose can be described"[296] when speaking of the wonderfully complex adjustments to secure the fertilization of orchids.

Also, we find co-existing with this harmony a mode of proceeding so different from that of man as (the direct supernatural action eluding us) to form a stumbling-block to many in the way of their recognition of Divine action at all: although nothing can be more inconsistent than to speak of the first cause as utterly inscrutable and incomprehensible, and at the same time to expect to find traces of a mode of action exactly similar to our own.

It is surely enough if the results harmonize on the whole and preponderatingly with the rational, moral, and aesthetic instincts of man.
Mr.J.J.