“The theory of miracles can be given up only when we shall cease to contemplate man as a creature apart from the rest of creation, and look upon him as a being developed within creation to what he is now. Then, however, reason and language, as well as man himself, are the products of a continuous evolution,” says _Wundt_ in his “Psychology of Nations.” _Fr. Müller_, in a text-book on the science of language, argues: “According to _Darwin_ and to modern natural science, man was not created but has evolved from a lower organism during a process of thousands and thousands of years.... For this reason, we must (?) assume that the first language of primitive man could not have ranked above the speech by which animals living in families communicate with each other.” On the basis of this truly dogmatical presumption, that the “miracle theory” of creation must not be accepted, they proceed then to construe one hypothesis upon another, of the origin of language, of thought, of conscience, of religion, according to the method of _Darwin_ and _Spencer_, hypotheses of utmost arbitrariness, and frequently most fantastic. “Ethnographical researches,” so we are told by _E. Lehmann_, “made by travellers, representatives of science and of practical life, in all parts of the globe, ... are starting to-day, almost without exception, from the tacit presumption that the civilization of peoples living in the primitive state represent an early and low stage in a historical chain of evolution.” All these are suitable commentaries upon the trite proposition that natural science, or more generally science, is incompatible with religious belief. Of course research, like that described above, does not agree with Faith. But the fault lies in its unscientific method, rather than in its scientific character, in its latent atheistic presumption which prevents an unbiassed conception of truth.