220 MAMMALIAN DESCENT. [Lect. IX. 



lie for Goil, as one man will do for another, to gratify liini ? For- 

 certain it is that God worketh nothing in nature l^ut by second causes i 

 and if they would have it otherwise believed, it is mere imposture, as 

 it were in favour towards God ; and nothing else but to offer to the 

 Author of Truth the unclean sacrifice of a lie. But farther, it is an 

 assured truth, and a conclusion of experience, that a little of super- 

 ficial knowledge of philosojjhy may incline the mind of man to 

 atheism, but a fartlier proceeding therein doth luring the mind back 

 again to religi(Ui : for in the entrance of philosophy, when the second 

 causes, wliich are next unto the senses, do offer themselves to the mind 

 of man, if it dwell and stay tliere, it may induce some oblivion of the 

 highest cause ; but Avhen a man passeth on farther, and seeth the 

 dependence of causes, and the works of Providence ; then, according 

 to the allegory of the poets, he will easily believe that the liighest 

 link of nature's chain must needs be tied to the foot of Jupiter's 

 chair. To conclude, therefore, let no man, upon a weak conceit of 

 sobriety or an ill-ai)plied moderation, think or maintain that a m;ni 

 can search too far, or be too well studied in the book of God's word,, 

 or in the book of God's works ; divinity or philosophy ; but rather- 

 let men endeavour an endless progress or proficience in both ; only 

 let men beware that they apply both to charity, and not to swelling ;. 

 to use, and not to ostentation ; and again, that they do not unwisely 

 mingle or confound these learnings together." 



The most capable of those whose studies lie in the domains of 

 philosophy and theology are quite willing that the biologist should 

 carry his own proper researches as far as his faculties and opportuni- 

 ties will permit. Dr "Westcott's views on this matter are well worthy 

 of attention : — • 



" There can be no antagonism," he says, " between Theology and 

 Science as they are connnonly contrasted. So far as these keep within 

 their proper limits, they move in distinct regions. Their respective 

 paths lie in parallel, and therefore in unintersecting, planes. Theology 

 deals with the origin and destiny of things : science with things as 

 they are according to human obser^'ation of them. Theology claims 

 to connect this world with the world to come : Science is of this 

 world only. Theology is confessedly partial, provisional, analogical 

 in its expression of truth : Science — that is, human science — can be 

 complete, final, and absolute in its enunciation of the laws of pheno- 



