Forgetful of the splendid example shown by intellectual giants like Newton and Faraday, and aghast at the materialistic statements now-a-days freely made (often professedly in the name of science), the orthodox in religion are in somewhat evil case.
As a natural consequence of their too hastily reached conclusion, that modern science is incompatible with Christian doctrine, not a few of them have raised an outcry against science itself. This result is doubly to be deplored; for there cannot be a doubt that it is calculated to do mischief, not merely to science but to religion.
Our object, in the present work, is to endeavour to show that the presumed incompatibility of Science and Religion does not exist. This, indeed, ought to be self-evident to all who believe that the Creator of the Universe is Himself the Author of Revelation. But it is strangely impressive to note how very little often suffices to alarm even the firmest of human faith.
Of course we cannot, in this small volume, enterupon the whole of so vast a subject, and we have therefore contented ourselves with a brief, though, we hope, sufficiently developed discussion of one very important—even fundamental—point. We endeavour to show, in fact, that immortality is strictly in accordance with the principle of Continuity (rightly viewed); that principle which has been the guide of all modern scientific advance. As one result of this inquiry we are led, by strict reasoning on purely scientific grounds, to the probable conclusion that ‘a lifeforthe unseen,throughthe unseen, is to be regarded as the only perfect life.’ (SeeChap.VII.) We need not point out here the bearing of this on religion. Incidentally, the reader will find many remarks and trains of reasoning which (by the alteration of a word or two) can be made to apply to other points of almost equal importance.
We may state that the ideas here developed—very imperfectly of course, as must always be the case in matters of the kind—are not the result of hasty guessing, but have been pressed on us by the reflections and discussions of several years.
We have to thank many of our friends, theological as well as scientific, for ready and valuable assistance. The matter of our work has certainly gained by this, though it is likely that the manner may have suffered by the introduction, here and there, of peculiarities of style which could not easily be removed without damage to the sense.