As I have already emphasized, as man is a part of Nature, so are all his creeds and myths, his religions and his philosophies, a part of Nature. What validity does that give them? What support is lent to our creed by the fact that it has been slowly evolved out of the religious experiences of the centuries? Our sense of truth is also an evolution, and varies from age to age. That a thing is a part of Nature does not settle its value. Shadows are a part of Nature; puff-balls, fungi, marsh-gas, disease-germs, and a thousand other undesirable things are a part of Nature. Although the various religious systems of mankind must have their natural history, I regard them only as so many diverse attempts to clothe the spirit against the cosmic chill of the vast, unhoused, unsanctified, immeasurable out-of-doors of the universe. This they do in varying degrees, and will continue to do, some appealing to one type of mind, or--shall we say?--one stage of development, some to another. The philosopher looks on and smiles, or pities, and is content. II. THE NATURAL ORDER Even great thinkers like Mr. Balfour recoil from naturalism and cheerfully embrace supernaturalism. Mr. Balfour finds the key to the fundamental problems of life in the miracle of the Incarnation. He injects into the natural order a theological concept, and the riddle of man’s life is solved. To the naturalist such a conclusion is as impossible as to hope to quench his thirst with the symbols, H_{2}O. We may say every man born of woman is an incarnation of the Infinite spirit, and the hyperbole may stand, but to affirm that one particular man in the historic period was an incarnation in an entirely other and more significant sense, is to read magic into matters of common sense. It is an imaginary solution. It is an appeal from the natural to the non-natural. It is offering an artificial solution to a natural problem. One might as well attribute a failure of the crops to one of the political parties, or an epidemic of disease to an historical document. The doctrine of the Incarnation is as far outside the realm of natural law as is magic, and to see in this the master key to creation is like ascribing all the sin and misery of the world to Adam’s transgression in the Garden of Eden. The childish plan of salvation of our fathers is as good as any other so long as it holds men up to higher standards of life and of thought; but the day is fast passing when it can do this; natural standards must in the end as surely prevail in religion as in our daily lives.