Wide, however, as is the difference between the orthodox Theologian and ourselves, it is not more remarkable than the number of the points on which we can agree with him, and on which, moreover, we can make his meaning clearer to himself than it can have ever hitherto been. He, for example, says that man has been made in the image of God, but he cannot mean what he says, unless his God has a material body; we, on the other hand, do not indeed believe that the body of God-the incorporation of all life-is like the body of a man, more than we believe each one of our own cells or subordinate personalities to be like a man in miniature; but we nevertheless hold that each of our tributary selves is so far made after the likeness of the body corporate that it possesses all our main and essential characteristics-that is to say, that it can waste and repair itself; can feel, move, and remember. To this extent, also, we-who stand in mean proportional between our tributary personalities and God-are made in the likeness of God; for we, and God, and our subordinate cells alike possess the essential characteristics of life which have been above recited. It is more true, therefore, for us to say that we are made in the likeness of God than for the orthodox Theologian to do so. Nor, again, do we find difficulty in adopting such an expression as that "God has taken our nature upon Him." We hold this as firmly, and much more so, than Christians can do, but we say that this is no new thing for Him to do, for that He has taken flesh and dwelt among us from the day that He first assumed our shape, some millions of years ago, until now. God cannot become man more especially than He can become other living forms, any more than we can be our eyes more especially than any other of our organs. We may develop larger eyes, so that our eyes may come to occupy a still more important place in our economy than they do at present; and in a similar way the human race may become a more predominant part of God than it now is-but we cannot admit that one living form is more like God than another; we must hold all equally like Him, inasmuch as they "keep ever," as Buffon says, "the same fundamental unity, in spite of differences of detail-nutrition, development, reproduction" (and, I would add, "memory") "being the common traits of all organic bodies." The utmost we can admit is, that some embodiments of the Spirit of Life may be more important than others to the welfare of Life as a whole, in the same way as some of our organs are more important than others to ourselves.