228 EVOLUTION AND DOGMA. 



You may, at pleasure, call this Author of the world 

 by another name." ' Again, in referring to the Deity, 

 under the name of Jupiter, he inquires, "Wilt thou 

 call Him nature? Thou wilt not sin. For it is from 

 Him that all things are born, and by whose Spirit 

 we live." 1 All this, and more, is affirmed with equal 

 beauty and terseness by the " Christian Cicero," Lac- 

 tantius: "If nature," he asks, "does all that she 

 is said to do ; if she everywhere displays evidences 

 of power, intelligence, design, wisdom ; why call her 

 nature, and not God?" 



Having explained the meaning of the words 

 "creation," and "nature," we are now prepared to 

 consider the subject of Evolution in relation to the 

 teachings of faith. Here, however, we must again 

 distinguish, and explain. There are evolutionists, and 

 evolutionists. There are evolutionists who give us 

 in a new guise the old errors of Atheism, Materialism 

 and Pantheism ; there are others who assert that our 

 knowledge is confined to the phenomenal world, and 

 that, consequently, we can know nothing about the 



1 " Quid enim aliud est natura quam Deus et divina ratio toti 

 mundo et partibus ejus inserta ? Quoties voles, tibi licet aliter 

 hunc auctorem rerum nostrarum compellare." Seneca, " De 

 Beneficiis." Lib. IV, chap. i. 



1M Vis ilium naturam vocare ? non peccabis. Est enim ex 

 quo nata sunt omnia, cujus Spiritu vivimus." " Natural. Qusest." 

 Lib. II. 



8 " Natura, quam veluti matrem esse rerun) putant, si men- 

 tem non habet, nihil efficiet umquam, nihil molietur. Ubi enim 

 non est cogitatio, nee motus est ullus ; nee efficacia. Si autem 

 concilio suo utitur ad incipiendum aliquid, ratione ad disponen- 

 dum, arte ad efficiendutn, virtute ad consummandum, potestate 

 ad regendum, et continendum, cur natura potius quam Deus 

 nominetur." " De Ira Dei," cap. x. 



