tion. Of the existence of the soul the professor had said nothing.

The forces of the enemy were immediately turned; they retreated in confusion, amid the laughter of all France; and a quiet, dignified statement as to the rights of scientific instructors by Wurtz, the dean of the Faculty, completed their discomfiture. Thus a well-meant attempt to check what was feared might be dangerous in science simply ended in bringing ridicule on religion, and thrusting still deeper into the minds of thousands of men that most mistaken of all mistaken ideasthe conviction that religion and science are enemies.1

But justice forbids our raising an outcry against Roman Catholicism alone for this. In 1864 a number of excellent men in England drew up a declaration to be signed by students in the natural sciences, expressing "sincere regret that researches into scientific truth are perverted by some in our time into occasion for casting doubt upon the truth and authenticity of the Holy Scriptures."

1 For general account of the Vulpian and See matter, see Revue des Deux Mondes, 31 Mai, 1868. Chronique de la Quinzaine, pp. 763-765. As to the result on popular thought, may be noted the following comment on the affair by the Revue, which is as free as possible from anything like rabid anti-ecclesiastical ideas : "Elle a été vraiment curieuse, instructive, assez triste et même un peu amusante." For Wurtz's statement, see Revue de Thérapeu tique for 1868, p. 303.

Nine-tenths of the leading scientific men of England refused to sign it. Nor was this the worst. Sir John Herschel, Sir John Bowring, and Sir W. R. Hamilton, administered, through the press, castigations which roused general indignation against the proposers of the circular, and Prof. De Morgan, by a parody, covered memorial and memorialists with ridicule. It was the old mistake, and the old result followed in the minds of multitudes of thoughtful young men.'

And in yet another Protestant country this same wretched mistake was made. In 1868, several excellent churchmen in Prussia thought it their duty to meet for the denunciation of "science falsely so called." Two results followed: Upon the great majority of these really self-sacrificing men-whose first utterances showed crass ignorance of the theories they attacked-there came quiet and widespread contempt; upon Pastor Knak, who stood forth and proclaimed views of the universe which he thought Scriptural, but which most schoolboys knew to be childish, came a burst of good-natured derision from every quarter of the German nation."

Warfare of this sort against Science seems petty indeed; but it is to be guarded against in

1 De Morgan, Paradoxes, pp. 421-428; also, Daubeny's Essays. 2 See the Berlin newspapers for the summer of 1868, especially Kladderadatsch.

Protestant countries not less than in Catholic; it breaks out in America not less than in Europe. I might exhibit many proofs of this. Do conscientious Roman bishops in France labor to keep all advanced scientific instruction under their own control-in their own universities and colleges; so do very many not less conscientious Protestant clergymen in our own country insist that advanced education in science and literature shall be kept under control of their own sectarian universities and colleges, wretchedly one-sided in their development, and miserably inadequate in their equipment: did a leading Spanish university, until a recent period, exclude professors holding the Newtonian theory; so does a leading American college exclude professors holding the Darwinian theory: have Catholic colleges in Italy rejected excellent candidates for professorships on account of "unsafe" views regarding the Immaculate Conception; so are Protestant colleges in America every day rejecting excellent candidates on account of "unsafe" views regarding the Apostolic Succession, or the Incarnation, or Baptism, or the Perseverance of the Saints.

And how has all this system resulted? In the older nations, by natural reaction, these colleges, under strict ecclesiastical control, have sent forth the most bitter enemies the Christian Church has ever known-of whom Voltaire and Renan and

Saint-Beuve are types; and there are many signs that the same causes are producing the same result in our own country.

I might allude to another battle-field in our own land and time. I might show how an attempt to meet the great want, in the State of New York, of an institution providing scientific instruction, has been met with loud outcries from many excellent men, who fear injury thereby to religion. I might picture to you the strategy which has been used to keep earnest young men from an institution which, it is declared, cannot be Christian because it is not sectarian. I might lay before you wonderful lines of argument which have been made to show the dangerous tendencies of a plan which gives to scientific studies the same weight as to classical studies, and which lays no less stress on modern history and literature than on ancient history and literature.

I might show how it has been denounced by the friends and agents of denominational colleges and in many sectarian journals; how the most preposterous charges have been made and believed by good men; how the epithets of "godless," "infidel," "irreligious," "unreligious," "atheistic," have been hurled against a body of Christian trustees, professors, and students, and with little practical result save arousing a suspicion in the minds of large bodies of thoughtful young men,

that the churches dread scientific studies untrammeled by sectarianism.

SUMMARY.

You have now gone over the greater struggles in the long war between Ecclesiasticism and Science, and have glanced at the lesser fields. You have seen the conflicts in Physical Geography, as to the form of the earth; in Astronomy, as to the place of the earth in the universe, and the evolution of stellar systems in accordance with law; in Chemistry and Physics; in Anatomy and Medicine; in Geology; in Meteorology; in Cartography; in the Industrial and Agricultural Sciences; in Political Economy and Social Science; and in Scientific Instruction; and each of these, when fully presented, has shown the following results:

First. In every case, whether the war has been long or short, forcible or feeble, Science has at last gained the victory.

Secondly. In every case, interference with Science, in the supposed interest of religion, has brought dire evils on both.

Thirdly. In every case, while this interference, during its continuance, has tended to divorce religion from the most vigorous thinking of the world, and to make it odious to multitudes of the most earnest thinkers; the triumph of Science has led its former conscientious enemies to make