It must, however, be admitted that the special difficulties of the origin of man are not purely structural. We do not know enough of the Divine plan to be able to understand why it is that there is a certain undeniable unity of form, in the two eyes, ears, mouth, limbs and organs generally of the animal and man. Moreover, much is made of the fact, as stated by a recent "Edinburgh Reviewer," that "the physical difference between man and the lowest ape is trifling compared with that which exists between the lowest ape and any brute animal that is not an ape.[1]" This fact no doubt negatives the idea put forward by Bishop Temple and others, that if there was an evolution of man, it must have been in a special branch which was foreseen and commenced very far back in the scale of organic being. For the structural difference might not require such a separate origin; while the mental difference, affording objections of a different class, will not allow of _any_ such evolution at all. That there is _some_ connection between man and the animal cannot be denied, and consequently, in the absence of fuller information, very little would be gained by insisting on the purely _physical_ development question. The Bible states positively that the man Adam (as the progenitor of a particular race, at any rate) was a separate and actual production, on a given part of the earth's surface. All that we need conclude regarding that is that there is nothing known which entitles us to say, "This is not a fact, and therefore is not genuine revelation." [Footnote 1: No. 331, July, 1885, p. 223.] Moreover, as to the question of the possibility of human development generally, there are certain considerations which directly support our belief. For example, directly we look to the characteristic point, the gift of intellect, we can reasonably argue that the action of a Creator is indispensable. The entrance of consciousness and of reason, however elementary, marks something out of all analogy with the development of physical structure, just as much as the entrance of Life marked a new departure in no analogy with the "properties" of inorganic matter. From the first dawn of what looks like _will_ and _choice_ between two things, and something like a _reason_ which directs the course of the organism in a particular way for a particular object, we have an altogether new departure. The difficulty commences at the outset, and even in the animal creation; it is merely continued and rendered more striking when we take into consideration the higher development of intellect into power of abstract reasoning, self-consciousness and God-consciousness.