That I may not be misunderstood, and especially that I may not be charged with misrepresentation, I will state the case for the Darwinian theory as strongly as I can. The question here is obviously not a question of power. An Omnipotent Creator has just the same capacity to make special creations, by a direct and special exertion of his will, as he has to make one primordial type and place it under fixed laws that will in their operation cause a physical organization to act in such a way as to evolve out of it other and more or less perfect types. In either method of action, he would be the same Omnipotent God, by whose will all things would exist; and I assume that upon this point there is no difference between some of the evolution school and its opponents. But in considering the question of the origin of the human soul, or the intellect of man, we are dealing not with a question of power, but with the probable method in which the conceded Omnipotent capacity has acted. On the one hand, we have the hypothesis that the Eternal and Omnipotent capacity has created a spiritual and immortal being, capable of existing without any union with the body that is formed out of earthly material, but placed for a time in unison with such a body; and that for the effectual purpose of this temporary union this body has been specially constructed, and constructed in two related forms, male and female, so that this created species of animal may perpetuate itself by certain organic laws of reproduction. Now it is obviously immaterial that we can not detect the point of time, or the process, at or by which the union between the spiritual essence and the earthly body takes place in the generation of the individual. It is conceded to be alike impossible to detect the time or mode in which descendants of the lower animals, which had nothing resembling intellect, become endowed with and inhabited by intellect, through the supposed laws of variation and natural selection, operating to produce an animal of a more elaborate organization. The point of divergence between the two hypotheses is precisely this: that the one supposes the mind of man to be a special creation, of a spiritual nature, designed to be immortal, but placed in union with a mortal body for a temporary purpose. The other hypothesis supposes no special creation of either the mind or the body of man, but maintains that the latter is evolved out of some lower animal, and that the former is evolved out of the action of physical organization.[22] Either mode of projecting and executing the creation of both the body and the mind of man is of course competent to an Omnipotent God. The question is, Which mode has the highest amount of probability on which to challenge our belief? If the one, as it is described, leads to the conclusion that the mind can not survive the body, and the other leads to the conclusion that it can, we are left to choose between them: and our choice must be