It is perfectly true that the difference between the "instinct" of animals and the reason and mind of man, is one of degree rather than kind. As Christians, we have no objection whatever to a development of reason from the lowest reason solely concerned with earthly and bodily affairs to the highest powers searching into deep and spiritual truths. But such a development, though it is parallel to a physical development--as spiritual law appears to be always parallel (as far as the nature of things permits) to physical laws--still is a development which cannot under any possible circumstances dispense with an external spiritual order of existence, and one which cannot be physically caused. Nor is it conceivable that man should develop a consciousness of God, when no God really exists externally to the consciousness.[1] [Footnote 1: For our consciousness of God is obviously very different from a figment of the imagination, or the sort of reality experienced in a dream. This is not the place to develop such an argument, but it seems to me more than doubtful whether we can even _imagine_ something _absolutely_ non-existent in nature. When the artist's imagination would construct, e.g., a winged dragon, the concept is always made up of _parts which are real_--eyes like an alligator, bat-wings, scales of a fish or crocodile, and so forth. All the members or parts are real, put together to form the unreal. I do not believe that any instance of a human conception can be brought forward which on analysis will not conform to this rule.] The main objection, then, that I would press is, that admitting any possibility of the development of man from a purely physical and structural point of view, admitting any inference that may be drawn fairly from the undoubted connection (increasingly great as it is as we go upwards from the lower animal to the ape) between animals and man, that inference never can touch the descent of man as a whole; because no similarity of bodily structure can get over the difficulty of the mental power of man. We have to deal not with a part of man, but with the whole. The difficulty cannot be got over by denying _mind_ as a thing _per se_; for all attempts to represent mind as the _mere_ product of a physical structure, the brain, utterly fail.