ality,
its supremacy, cannot come out of any development of human nature any
more than the necessity of mathematical truth can so come. It stands not
on experience, and is its own evidence. Nor indeed have any of the
attempts to show that everything in man (religion included) is the
product of Evolution ever touched the question how this conception of
universal supremacy comes in. It is treated as if it were an
unauthorised extension from our own experience to what lies beyond all
experience. This, however, is to deny the essence of the Moral Law
altogether: that Law is universal or it is nothing.

Now, when we compare the account of the creation and of man given by the
doctrine of Evolution with that given in the Bible, we see at once that
the two are in different regions. The purpose of giving the accounts is
different; the spirit and character of the accounts is different; the
details are altogether different. The comparison must take note of the
difference of spirit and aim before it can proceed at all.

It is then quite certain, and even those who contend for the literal
interpretation of this part of the Bible will generally admit, that the
purpose of the revelation is not to teach Science at all. It is to teach
great spiritual and moral lessons, and it takes the facts of nature as
they appear to ordinary people. When the creation of man is mentioned
there is clearly no intention to say by what processes this creation was
effected, or how much time it took to work out those processes. The
narrative is not touched by the question, Was this a single act done in
a moment, or a process lasting through millions of years? The writer of
the Book of Genesis sees the earth peopled, as we may say, by many
varieties of plants and animals. He asserts that God made them all, and
made them resemble each other and differ from each other. He knows
nothing and says nothing of the means used to produce their resemblances
or their differences. He takes them as he sees them, and speaks of their
creation as God's work. Had he been commissioned to teach his people the
science of the matter, he would have had to put a most serious obstacle
in the way of their faith. They would have found it almost impossible to
believe in a process of creation so utterly unlike all their own
experience. And it would have been quite useless to them besides, since
their science was not in such a condition as to enable them to
coordinate this doctrine wit