indeed, one of its greatest merits in my eyes, is the fact that it occupies a position of complete and irreconcilable antagonism to that vigorous and consistent enemy of the highest intellectual, moral, and social life of mankind—­the Catholic Church.  No doubt, Mr. Mivart, like other putters of new wine into old bottles, is actuated by motives which are worthy of respect, and even of sympathy; but his attempt has met with the fate which the Scripture prophesies for all such.

Catholic theology, like all theologies which are based upon the assumption of the truth of the account of the origin of things given in the Book of Genesis, being utterly irreconcilable with the doctrine of evolution, the student of science, who is satisfied that the evidence upon which the doctrine of evolution rests, is incomparably stronger and better than that upon which the supposed authority of the Book of Genesis rests, will not trouble himself further with these theologies, but will confine his attention to such arguments against the view he holds as are based upon purely scientific data—­and by scientific data I do not merely mean the truths of physical, mathematical, or logical science, but those of moral and metaphysical science.  For, by science, I understand all knowledge which rests upon evidence and reasoning of a like character to that which claims our assent to ordinary scientific propositions.  And if any one is able to make good the assertion that his theology rests upon valid evidence and sound reasoning, then it appears to me that such theology will take its place as a part of science.

The present antagonism between theology and science does not arise from any assumption by the men of science that all theology must necessarily be excluded from science; but simply because they are unable to allow that reason and morality have two weights and two measures; and that the belief in a proposition, because authority tells you it is true, or because you wish to believe it, which is a high crime and misdemeanour when the subject matter of reasoning is of one kind, becomes under the alias of “faith” the greatest of all virtues, when the subject matter of reasoning is of another kind.

The Bishop of Brechin said well the other day:—­“Liberality in religion—­I do not mean tender and generous allowances for the mistakes of others—­is only unfaithfulness to truth."[1] And, with the same qualification, I venture to paraphrase the Bishop’s dictum:  “Ecclesiasticism in science is only unfaithfulness to truth.”

[Footnote 1:  Charge at the Diocesan Synod of Brechin. Scotsman, Sept. 14, 1871.]

Elijah’s great question, “Will you serve God or Baal?  Choose ye,” is uttered audibly enough in the ears of every one of us as we come to manhood.  Let every man who tries to answer it seriously, ask himself whether he can be satisfied with the Baal of authority, and with all the good things his worshippers are promised in this world and the next.  If he can, let him, if he be so inclined, amuse himself with such scientific implements as authority tells him are safe and will not cut his fingers; but let him not imagine he is, or can be, both a true son of the Church and a loyal soldier of science.