In conclusion, we cannot find that Science, in teaching Evolution, has yet asserted anything that is inconsistent with Revelation, unless we assume that Revelation was intended not to teach spiritual truth only, but physical truth also.  Here, as in all similar cases, we find that the writer of the Book of Genesis, like all the other writers in the Bible, took nature as he saw it, and expressed his teaching in language corresponding to what he saw.  And the doctrine of Evolution, in so far as it has been shown to be true, does but fill out in detail the declaration that we are ’fearfully and wonderfully made; marvellous are Thy works; and that my soul knoweth right well.’  There is nothing in all that Science has yet taught, or is on the way to teach, which conflicts with the doctrine that we are made in the Divine Image, rulers of the creation around us by a Divine superiority, the recipients of a Revelation from a Father in Heaven, and responsible to judgment by His Law.  We know not how the first human soul was made, just as we know not how any human soul has been made since; but we know that we are, in a sense in which no other creatures living with us are, the children of His special care.

LECTURE VII.

APPARENT COLLISION OF SCIENCE WITH THE CLAIM TO SUPERNATURAL POWER.

The claim to work miracles parallel to the freedom of the will.  The miracles of Revelation need not be miracles of Science.  Our Lord’s Resurrection, and His miracles of healing, possibly not miraculous in the scientific sense.  Different aspect of miracles now and at the time when the Revelation was given.  Miracles attested by the Apostles, by our Lord’s character, by our Lord’s power.  Nature of evidence required to prove miracles; not such as to put physical above spiritual evidence; not such as to be unsuited to their own day.  Impossibility of demonstrating universal uniformity.  Revelation no obstacle to the progress of Science.

LECTURE VII.

APPARENT COLLISION OF SCIENCE WITH THE CLAIM TO SUPERNATURAL POWER.

     ’Believe Me that I am in the Father, and the Father in Me:  or else
     believe Me for the very works’ sake.’ St. John xiv. 11.

Science and Religion come into apparent collision on the question of the freedom of the will.  Science and Revelation come into a similar apparent collision on the possibility of miracles.  The cases are precisely parallel.  In each individual man the uniformity of nature is broken to leave room for the moral force of the will to assert its independent existence.  This breach of uniformity is within very narrow limits, and occurs much more rarely than appears at first sight.  But the demand to admit not only the possibility but the fact of this breach is imperative, and to deny it is to turn the command of the Moral Law as revealed in the conscience into