of God. It is the foundation of all law, and all acts of a state
that contravene it are, as St. Augustine maintains, violences
rather than laws. The moral law is no development of nature, for
it is above nature, and is imposed on nature. The only
development there is about it is in our understanding of it.

There is, of course, development in nature, for nature considered
as creation has been created in germ, and is completed only in
successive developments. Hence the origin of space and time.
There would have been no space if there had been no external
creation, and no time if the creation had been completed
externally at once, as it was in relation to the Creator. Ideal
space is simply the ability of God to externize his creative act,
and actual space is the relation of coexistence in the things
created; ideal time is the ability of God to create existences
with the capacity of being completed by successive developments,
and actual time is the relation of these in the order of
succession, and when the existence is completed or consummated
development ceases, and time is no more. In relation to himself
the Creator's works are complete from the first, and hence with
him there is no time, for there is no succession. But in
relation to itself creation is incomplete, and there is room for
development, which may be continued till the whole possibility of
creation is actualized. Here is the foundation of what is true
in the modern doctrine of progress. Man is progressive, because
the possibilities of his nature are successively unfolded and
actualized.

Development is a fact, and its laws and conditions may be
scientifically ascertained and defined. All generation is