In all life, whether human, animal, or material, there is an element of change and an element of constancy. Between these poles it moves and has its being, nor could life, as we know it, exist for a moment if either of these two opposing but complementary principles were withdrawn. We have now seen that with a full belief in the innovating and incalculable quality of the Will, with the infinite vistas which that belief opens up to human hope and effort, there is yet ample room for the opposing and equally necessary element in life, the element of constancy, uniformity, law. Human Will does not come into nature as a catastrophic force—it develops _pari passu_ with the development of consciousness; and it will naturally be found in its highest development where the whole nature is most wholesomely attuned to the purposes of the cosmic Will. We have now to notice certain grave objections which every student of modern science and philosophy will expect to see dealt with by a defender of the principle of Free Will. It has been objected from the evolutionist standpoint that, as no one attributes Free Will to the lower forms of animal life, it is impossible to conceive it as having arisen in man except by a miracle. At what point, it is asked, did it first appear? And if one cannot fix the point, the presumption is supposed to be that it has never appeared at all. It will be remembered that some scientific thinkers such as Mr. A. R. Wallace, and one may add Prof. Reinke, have been so much impressed by the mental difference between man and the beasts that they have assumed the gulf to have been bridged by a catastrophic or miraculous act and not by any evolutionary process. Now I quite admit that one cannot conceive mind being evolved from not-mind. But neither can I conceive life being evolved from not-life, nor, in fact, when one looks into the process minutely, can I believe in anything whatever, physical or spiritual, turning into something else. I conceive the evolutionary process strictly as the ‘unfolding’ of latent capacities, faculties, organs, by means of psychic agencies acting within the framework of the fixed relations which we call natural law. The fact that one cannot lay one’s finger on the exact point in the history of nature where mind and will began to be is not relevant to the question whether they are now present or not. As well might one be challenged to fix the moment when the embryo becomes a man. There are _no_ such exact points in nature. If there were, nature would be discontinuous, and the smallest real discontinuity in nature would be enough to shatter the frame of the universe.