own universe and to find in chance a substitute for God's power and
wisdom and love.

While evolution in plant life and in animal life _up to the highest form
of animal_ might, if there were proof of it, be admitted without raising
a presumption that would compel us to give a brute origin to man, why
should we admit a thing of which there is no proof? Why should we
encourage the guesses of these speculators and thus weaken our power
to protest when they attempt the leap from the monkey to man? Let the
evolutionist furnish his proof.

Although our chief concern is in protecting man from the demoralization
involved in accepting a brute ancestry, it is better to put the
advocates of evolution upon the defensive and challenge them to produce
proof in support of their hypothesis in plant life and in the animal
world. They will be kept so busy trying to find support for their
hypothesis in the kingdoms below man that they will have little time
left to combat the Word of God in respect to man's origin. Evolution
joins issue with the Mosaic account of creation. God's law, as stated
in Genesis, is _reproduction according to kind_; evolution implies
reproduction _not_ according to kind. While the process of change
implied in evolution is covered up in endless eons of time it is
_change_ nevertheless. The Bible does not say that reproduction shall
be _nearly_ according to kind or _seemingly_ according to kind. The
statement is positive that it is _according to kind_, and that does not
leave any room for the _changes_ however gradual or imperceptible that
are necessary to support the evolutionary hypothesis.

We see about us everywhere and always proof of the Bible law, viz.,
reproduction according to kind; we find nothing in the universe to