Evolution in CHAPTER VIII We come now to a matter of deepest interest and importance; for when we turn our attention to the realm of human affairs and activities, we observe a state of things which is in the greatest possible contrast to what is seen elsewhere among living species. It is exceedingly important, with a view to a right understanding of the theory of Evolution, that this contrast be noted, and its significance be comprehended. Briefly stated the contrast lies in this, that Evolution is the method of working which prevails everywhere, and always has, in human affairs, whereas outside of human affairs there is not a trace of it to be found in all the universe. By "human affairs" we mean those activities wherein man himself is the designer and agent. For there is a realm wherein man is the directing and controlling authority, wherein he has free scope to try out all his ideas, and to exert all his powers in every direction. Man, in all his operations, and in every department of his diversified activities, is progressive. Other living creatures are absolutely unprogressive. Man develops arts, industries, social institutions, governments, etc., etc., by trying experiments, discovering defects and weaknesses, devising remedies, and so on, the changes being so rapid and so extensive that each generation lives in a different industrial, political, social and religious environment, to that of its predecessors. In Society at large we find a typical illustration. It is one employed by Herbert Spencer. He says (First Principles ch. 14. Sec. 3) "In the social organ ism integrative changes are clearly and abundantly exemplified." And so beyond dispute they are. Mr. Spencer cites the development of "Society," beginning with wandering families, then tribes, then stronger tribes formed by union with or subjugation of others, until the combinations became relatively permanent, and ultimately were evolved into States and Nationalities. Nor has this progression ceased; for since Spencer's time there have been further combinations of nations, and finally a "League of Nations," which will undoubtedly eventuate in the Federation of Kingdoms, symbolically pictured as the Beast in Daniel and Revelation. The same progression from simple and incoherent beginnings, to conditions relatively complex and coherent, may be traced in every department of human affairs. Whether we examine the industrial groups, the ecclesiastical, the military, the medical, the legal, etc., we find the same progressive development. Let us consider a few illustrations of this striking law of humanity. A few centuries ago the crudest implements served the farmer for preparing the soil and gathering his crops. From those simple beginnings have evolved the tractors, harvesters, and other modern wonders of farm-equipment; and the advance has been by slight, progressive changes. Here is Evolution sure enough, and precisely as described by Spencer and other materialists. So likewise in the department of Locomotion and Transportation, it is easy to trace, between the wheelbarrow and ox-cart of by-gone days, and the autocar and flying machine of the twentieth century, a connected line of evolutionary progress. And a similar line may be traced from the birch-bark canoe to the Transoceanic liner and the submarine. If we look along other industrial lines, as milling, printing, paper making, communicating intelligence to distant points, weapons of war, etc., etc., we see the same thing, that is to say, a very crude and imperfect beginning, with a succession of forms, each an improvement upon its predecessors, and with never an end to the development. Again in the literary field, we can readily trace the activity of man from a simple beginning in oral recitation and manuscript copies on vellum or papyrus, to the manifold present-day output of books, newspapers and other periodicals. So with the religions of the world. The human element in these has undergone great and progressive changes, both in ideals and in forms and observances; and the progress still continues. Here we have again an instructive contrast; for we can readily compare the development of the religions of the world with the progressive Revelation of the Truth of God. The former follows, like everything else which is under the control of man, a strictly evolutionary course, every new stage involving the destruction of what preceded. The latter is, like everything that comes from God, perfect (as far as it goes) from the start. And, though His Revelation has been given at sundry times and in many distinct parts, yet there is not a trace of Evolution in it; for every part of God's Revelation remains forever true; and all the parts together unite in perfect agreement to constitute a complete and harmonious system of Truth. It were a very easy matter to multiply our illustrations, for they lie all around us in plain view. For wherever we look within the realm of human affairs the evidences of Evolution stare us in the face. But, in striking and significant contrast with this is the fact that, the moment we pass the boundaries of that realm, we strain our eyes in vain for a scrap of evidence to indicate that the process of Evolution ever had a foothold. The birds construct their nests, the beavers their dams, the bee- and ant-colonies car ry on their complex operations, precisely as they always have done. Moreover, each of those creatures does its work perfectly at the very first attempt, whereas man makes innumerable failures before he can do anything even passably well. We do not mean to say that the law of development or progress, which is seen everywhere in continuous operation in human affairs, corresponds in all respects to the "Evolution" of Darwin, Spencer, and Huxley; for there are great differences. For example, the progressive changes in human institutions are not brought about by blind "resident forces," but by the intelligent actions of men, and with a definite purpose in view. Nor is there a direct organic connection between the improved forms that are constantly springing up and the older forms which they displace. Nevertheless, the resemblance is sufficiently close on the surface, to make it possible for the evolutionist to draw his illustrations from the wide field of human activities; and that is the important matter we wish to press upon the attention of our readers in this chapter; for without the help of those illustrations the theory of Evolution could not possibly stand. Evidences of In this connection there are several facts which have an important bearing on the main question, and which should therefore be carefully noted. First, in the field where Evolution does operatethat is, in the realm of human enterprises, from which Spencer and others draw all their illustrations—the evidences of its workings abound. Traces of the earlier and cruder forms, which subsequent improvements have displaced, are plentiful. The advancement, moreover, is not so slow as to give the impression that things are at a standstill, but, on the contrary, is sufficiently rapid to permit of observation of its character and direction. From these facts it must be concluded that, if there were any Evolution in those realms of nature which are not under the guidance and control of "the will of man," there would be abundant evidences of its workings in those spheres also. The only and the sufficient reason why things in Nature appear to be at a standstill, and have so appeared during the thousands of years they have been under man's observation, is that they are at a standstill. The simple and satisfactory explanation of the fact that no trace of Evolution has ever been found in Nature is, that there has been no Evolution there. Second, it is seen that, in all the departments of human activities there is never any end of development, either in the construction of the things which man makes, or in the methods by which he operates. Never, in any part of this realm, is a stage reached where there is rest and stability. Never has the right thing, or the right method, been attained. But in Nature all is stable. Both structures and processes remain identically the same as they have ever been. Why this astonishing difference? Manifestly, the reason why there is no improvement in the life-habits of the lower orders is because there is no need of any. Indeed, we can say there is no possibility of any. For who could improve upon the structure or materials of the honey-comb? The ways of those creatures do not change, for the simple reason that their ways, works and habits of life are just what their Creator planned for them. With man it is far otherwise. The scheme of life appointed to him has been completely wrecked. His whole race is blighted and degraded. It finds itself in conditions of poverty and wretchedness. Its energies, therefore, are directed towards improvement, for the very reason that it has fallen from the place of life appointed for it. › But the most learned and intelligent of those who reject the light of Holy Scripture (which reveals the |