give himself to these pursuits, and spend a large part of his life in the public teaching of science, without partaking of that love of impartiality and truth which Philosophy incites. She inspires us with a desire to dedicate our days to the good of our race, so that in the fading light of life's evening we may not, on looking back, be forced to acknowledge how unsubstantial and useless are the objects that we have pursued.
Though I have spared no pains in the composition of this book, I am very sensible how unequal it is to the subject, to do justice to which a knowledge of science, history, theology, politics, is required; every page should be alive with intelligence and glistening with facts. But then I have remembered that this is only as it were the preface, or forerunner, of a body of literature, which the events and wants of our times will call forth. We have come to the brink of a great intellectual change. Much of the frivolous reading of the present will be supplanted by a thoughtful and austere literature, vivified by endangered interests, and made fervid by ecclesiastical passion.
What I have sought to do is, to present a clear and impartial statement of the views and acts of the two contending parties. In one sense I have tried to identify myself with each, so as to comprehend thoroughly their motives; but in another and higher sense I have endeavored to stand aloof, and relate with impartiality their actions.
I therefore trust that those, who may be disposed to criticise this book, will bear in mind that its object is not to advocate the views and pretensions of either party, but to explain clearly, and without shrinking, those of both. In the management of each chaper I have usually set forth the orthodox view first, and then followed it with that of its opponents.
In thus treating the subject it has not been necessary to pay much regard to more moderate or intermediate opinions, for, though they may be intrinsically of great value, in conflicts of this kind it is not with the moderates but with the extremists that the impartial reader is mainly concerned. Their movements determine the issue.
For this reason I have had little to say respecting the two great Christian confessions, the Protestant and Greek Churches. As to the latter, it has never, since the restoration of science, arrayed itself in opposition to the advancement of knowledge. On the contrary, it has always met it with welcome. It has observed a reverential attitude to truth, from whatever quarter it might come. Recognizing the apparent discrepancies between its interpretations of revealed truth and the discoveries of science, it has always expected that satisfactory explanations and reconciliations would ensue, and in this it has not been disappointed. It would have been well for modern civilization if the Roman Church had done the same.
In speaking of Christianity, reference is generally made to the Roman Church, partly because its adherents compose the majority of
