It is here that natural science meets with theology, not as an antagonist, but as a friend and ally in its time of greatest need; and I must here record my belief that neither men of science nor theologians have a right to separate what God in Holy Scripture has joined together, or to build up a wall between nature and religion, and write upon it “no thoroughfare.” The science that does this must be impotent to explain nature and without hold on the higher sentiments of man. The theology that does this must sink into mere superstition. In the light of all these considerations, whether bearing on our knowledge or our ignorance, a higher and deeper question presents itself, namely, that as to the relation of nature and of man to a Personal Creator. To this it seems to me that the study of the succession of life yields no uncertain reply. Call the progress of life an evolution if you will; trace it back to primæval Protozoa, or to a congeries of atoms: still the truth remains that nothing can be evolved out of these primitive materials except what they originally contained. Now we find in the existence of man, and in the tendency of the scheme of nature towards his introduction, evidence that at least all that is involved in the reasoning and moral nature of man must have existed potentially before atoms began to shape themselves into crystals or into organic forms. Nay, more than this is implied, for we do not know that man and what he has hitherto been and done constitute the ultimate perfection of nature, and we must suspect that something much more than what we see in man must be required for the origination of the chain of life. What does this prove, in any sense in which human reason can understand it? Nothing less, it seems to me, than that doctrine of the Almighty Divine Logos, or Creative Reason, as the cause of all things, asserted in our sacred Scriptures, and held in one form or another by all the greatest thinkers who have attempted to deal with the question of origins. Falling back on this great truth, whether presented to us in the simple “God said” of Genesis, or in the more definite form of the New Testament, “The Word was with God, and the Word was God,” we find ourselves in the presence of a Divine plan pervading all the ages of the earth’s history and culminating in man, who presents for the first time the image and likeness of the Divine Maker; and this forms the true nexus of all the separate chains of life. Had man never existed, such reasoning might have been speculative merely, but the existence of man, taken in connection with the progress of the plan which has terminated in his advent, proves the existence of God.