In the first place, we also are men. We can examine our own minds and find how they work upon the matter. The old-fashioned doctrinaires, the “Natural Selection” men, who are now rapidly becoming museum specimens, may tell us that such an examination is no guide because man is always changing; so what we feel to-day is no guide to what our remote forefathers felt. But they have been proved wrong. _Man is a fixed type._ We have just as much right to infer Early Man from ourselves as we have to infer the reindeer he hunted from the reindeer of to-day. It is the neglect of this elementary truth that _Man is a fixed type_ which renders ridiculous all the monstrous recent mythology on man. And, indeed, why is it that they only apply this mythology to man? They infer the habits and reactions of all other existing animals in the remote past from their present habits and reactions. Why is man alone treated as an unique anomaly, perpetually changing not his implements but the very nature of his mind, and changing vastly in a few centuries, while his fellow creatures stand unchanged for countless generations? Because their theories have for object a denial of man’s Divine connection, and these theories break down unless facts are twisted to fit them. Whether Man became a fixed type by this or by that process may be debated, but that when he had once appeared as true Man he remained a fixed type is certain. Now when we consult our own Man-mind upon this problem of God and ask ourselves (as we are perfectly capable of doing), “How should I have felt about it had I not the traditions and teaching which I have had?” the answer is not far to seek. We should wonder at the unity and diversity of life of the world around us. We should suppose an origin for such things. Probably we should think of it vaguely, but undoubtedly we should think of it personally. We should conceive governance and a Being behind it all. Here is another line of approach. Nothing is more common in anti-Christian argument than the appeal to contemporary savages as examples of what Early Man was like. It is true that this cardinal doctrine, the close similarity of the modern savage with primitive man, having been turned against them, the materialists have recently been warning us against too close a parallel, and have begun repeating something we Christians talked of long ago (it ought to be obvious enough) that the savage has been at it just as long as we have, and that often he may have degraded rather than have risen. But they can’t have it both ways. They can’t use the savage to make out the origins of Man as abominable as possible, and then, when the savage gives evidence on our side, say that they won’t accept it. Now the evidence from the savage in this respect is very remarkable. Not only is its general trend clear, but the more it is examined the stronger it becomes.