Now, this is a dangerous line to take. Those defenders of the faith are more zealous than wise who must needs fire away in their catapults the very bastions of the citadel, in the defense of outposts that have become untenable. It has been and always will be possible to take an atheistic view of Nature, but far more reasonable from science and philosophy only to take a theistic view. Voltaire's saying here holds true: that if there were no God known, it would be necessary to invent one. It is the best, if not the only, hypothesis for the explanation of the facts. Whether the philosophy of Herbert Spencer (which is not to our liking) is here fairly presented, we have little occasion and no time to consider. In this regard, the close of his article No. 12 in the Contemporary Review shows, at least, his expectation of the entire permanence of our ideas of cause, origin, and religion, and predicts the futility of the expectation that the "religion of humanity" will be the religion of the future, or "can ever more than temporarily shut out the thought of a Power, of which humanity is but a small and fugitive product, which was in its course of ever-changing manifestation before humanity was, and will continue through other manifestations when humanity has ceased to be." If, on the one hand, the philosophy of the unknowable of the Infinite may be held in a merely quasi-theistic or even atheistic way, were not its ablest expounders and defenders Hamilton and Dean Mansel? One would sup-pose that Dr. Dawson might discern at least as much of a divine foundation to Nature as Herbert Spencer and Matthew Arnold; might recognize in this power that "something not ourselves that makes" for order as well as "for righteousness," and which he fitly terms supreme creative will; and, resting in this, endure with more complacency and faith the inevitable prevalence of evolutionary views which he is powerless to hinder. Although he cannot arrest the stream, he might do something toward keeping it in safe channels. We wished to say something about the way in which scientific men, worthy of the name, hold hypotheses and theories, using them for the purpose of investigation and the collocation of facts, yielding or withholding assent in degrees or provisionally, according to the amount of verification or likelihood, or holding it long in suspense; which is quite in contrast to that of amateurs and general speculators (not that we reckon Dr. Dawson in this class), whose assent or denial seldom waits, or endures qualification. With them it must on all occasions be yea or nay only, according to the letter of the Scriptural injunction, and whatsoever is less than this, or between the two, cometh of evil. VII EVOLUTION AND THEOLOGY [VII-1] (The Nation, January 15, 1874)