376 EVOLUTION AND DOGMA. 



what a grievous injustice is done to the real repre- 

 sentatives of science, by those whose chief object 

 seems to be to foment discord between science and 

 religion, and to intensify an odium theologicum on one 

 hand, and provoke an odium scientificum on the 

 other, which are both as silly as they are unwarranted. 

 In spite of all that may be said to the contrary, the 

 unbiased and reverent student must see in nature 

 the evidence of a Power which is originative, direct- 

 ive, immanent ; a Power which is intelligent, wise, 

 supreme. And, notwithstanding the asseverations 

 of the noisy and supercilious few, who are notorious 

 rather for their fanciful theories than prominent for 

 genuine contributions to science, no serious investi- 

 gator can fail to discern, in the world of beauty and 

 usefulness with which we are surrounded, the most 

 conclusive evidence that what we denominate the 

 laws of nature must have existed in idea before they 

 existed in fact ; must have existed in the mind of a 

 supreme, creative Intelligence, as the realities which 

 we now observe and coordinate. 1 Evolution, there- 

 fore, far from weakening the argument from design, 

 strengthens and ennobles it ; and far from banishing 

 teleology from science and theology, illustrates and 

 corroborates it in the most admirable manner. And 

 despite all attempts to connect teleology with Pan- 



1 Paley, in referring to those who speak of law as if it were 

 a cause, very pertinently remarks : " It is a perversion of lan- 

 guage to assign any law as the efficient, operative cause of any- 

 thing. A law presupposes an agent, for it is only the mode 

 according to which the agent proceeds; it implies a power, for 

 it is the order according to which that power acts. Without 

 this agent, without this power, which are both distinct from it- 

 self, the latv does nothing, is nothing." "Natural Theology," 

 p. 12. 



