Prof. Beale, of King's College, London, says: "In support of all naturalistic conjectures concerning man's origin, there is not at this time a shadow of scientific evidence." Prof. Fleischmann, of Erlangen, says: "The Darwinian theory has in the realms of Nature not a single fact to confirm it. It is not the result of scientific research, but purely the product of the imagination." The January issue of "Science," 1922, contains a speech delivered at Toronto last December by Prof. William Bateson of London before the American Association for the Advancement of Science. He says that science has faith in evolution but doubts as to the origin of species.] Probably nothing impresses Darwin more than the fact that at an early stage the foetus of a child cannot be distinguished from the foetus of an ape, but why should such a similarity in the beginning impress him more than the difference at birth and the immeasurable gulf between the two at forty? If science cannot detect a difference, _known to exist_, between the foetus of an ape and the foetus of a child, it should not ask us to substitute the inferences, the presumptions and the probabilities of science for the word of God. Science has rendered invaluable service to society; her achievements are innumerable--and the hypotheses of scientists should be considered with an open mind. Their theories should be carefully examined and their arguments fairly weighed, but the scientist cannot compel acceptance of any argument he advances, except as, judged upon its merits, it is convincing. Man is infinitely more than science; science, as well as the Sabbath, was made for man. It must be remembered, also, that all sciences are not of equal importance. Tolstoy insists that the science of "How to Live" is more important than any other science, and is this not true? It is better to trust in the Rock of Ages, than to know the age of the rocks; it is better for one to know that he is close to the Heavenly Father, than to know how far the stars in the heavens are apart. And is it not just as important that the scientists who deal with matter should respect the scientists who deal with spiritual things, as that the latter should respect the former? If it be true, as Paul declares, that "the things that are seen are temporal" while "the things that are unseen are eternal," why should those who deal with temporal things think themselves superior to those who deal with the things that are eternal? Why should the Bible, which the centuries have not been able to shake, be discarded for scientific works that have to be revised and corrected every few years? The preference should be given to the Bible.