No one ventures to deny, at the present day, that every human being grows from the egg _in utero_, just as a dog or a monkey does; the facts are before us and can be scrutinised in detail. We may ask of those who refuse to admit the gradual and natural development of man’s consciousness in the ancestral series, passing from ape-like forms into indubitable man, “How do you propose to divide the series presented by every individual man in his growth from the egg? At what particular phase in the embryonic series is the soul with its potential consciousness implanted? Is it in the egg? in the fœtus of this month or of that? in the new-born infant? or at five years of age?” This, it is notorious, is a point upon which Churches have never been able to agree; and it is equally notorious that the unbroken series exists—that the egg becomes the fœtus, the fœtus the child, and the child the man. On the other hand we have the historical series—the series, the existence of which is inferred by Darwin and his adherents. This is a series leading from simple egg-like organisms to ape-like creatures, and from these to man. Will those who cannot answer our previous inquiries undertake to assert dogmatically in the present case at what point in the historical series there is a break or division? At what step are we to be asked to suppose that the order of nature was stopped, and a non-natural soul introduced? The philosopher or theologian of this or that school may arbitrarily draw an imaginary line here or there in either series, and the evolutionist will not raise a finger to stop him. As long as truth in the statement of fact, and logic in the inference from observed fact are respected, there need be no hostility between evolutionist and theologian. The theologian is content in the case of individual development from the egg to admit the facts of individual evolution, and to make assumptions which lie altogether outside the region of scientific inquiry. So, too, it would seem only reasonable that he should deal with the historical series, and frankly accept the natural evolution of man from lower animals, declaring dogmatically, if he so please, but not as an inference of the same order as are the inferences of science, that something called the soul arrived at any point in the series which he may think suitable. At the same time, it would appear to be sufficient, even for the purposes of the theologian, to hold that whatever the two above-mentioned series of living things contain or imply, they do so as the result of a natural and uniform process of development, that there has been one “miracle” once and for all time. It should not be a ground of offence to any school of thinkers, that Darwinism, whilst leaving them free scope, cannot be made actually contributory to the support of their particular tenets.