4. No species is yet known to have been produced either by artificial or by natural selection. Huxley, Lay Sermons, 323—“It is not absolutely proven that a group of animals having all the characters exhibited by species in nature has ever been originated by selection, whether artificial or natural”; Man’s Place in Nature, 107—“Our acceptance of the Darwinian hypothesis must be provisional, so long as one link in the chain of evidence is wanting; and so long as all the animals and plants certainly produced by selective breeding from a common stock are fertile with one another, that link will be wanting.” Huxley has more recently declared that the missing proof has been found in the descent of the modern horse with one toe, from Hipparion with two toes, Anchitherium with three, and Orohippus with four. Even if this were demonstrated, we should still maintain that the only proper analogue was to be found in that artificial selection by which man produces new varieties, and that natural selection can bring about no useful results and show no progress, unless it be the method and revelation of a wise and designing mind. In other words, selection implies intelligence and will, and therefore cannot be exclusively natural. Mivart, Man and Apes, 192—“If it is inconceivable and impossible for man’s body to be developed or to exist without his informing soul, we conclude that, as no natural process accounts for the different kind of soul—one capable of articulately expressing general conceptions,—so no merely natural process can account for the origin of the body informed by it—a body to which such an intellectual faculty was so essentially and intimately related.” Thus Mivart, who once considered that evolution could account for man’s body, now holds instead that it can account neither for man’s body nor for his soul, and calls natural selection “a puerile hypothesis” (Lessons from Nature, 300; Essays and Criticisms, 2:289-314). (_e_) While we concede, then, that man has a brute ancestry, we make two claims by way of qualification and explanation: first, that the laws of organic development which have been followed in man’s origin are only the methods of God and proofs of his creatorship; secondly, that man, when he appears upon the scene, is no longer brute, but a self-conscious and self-determining being, made in the image of his Creator and capable of free moral decision between good and evil.