In religious thought, as in scientific, there are on all hands the marks of the unfinished; and the varieties of opinion associated with generally accepted conviction only afford needful evidence of healthy intellectual activity. As we daily hear much of the conflict between science and religion, and as it is one part of the purpose of the present course to deal with what is loudly proclaimed to be a serious feature in modern thought, it becomes needful to clear the ground considerably, with the view of discovering where the alleged conflict is, and what form it assumes. In this, as in many conflicts, there is much more din and tumult, than damage. We shall by and by hear much less of _conflict_ than we are hearing at present. Meanwhile, however, the work is considerable which needs to be done in clearing the field, tracing boundaries, and disclosing the exact position of parties. In the ruder warfare of nations, this clearing work is undertaken by the combatants themselves, and if not accomplished by preliminary measures, it is at length achieved by the actual events of the struggle. But in this case, it may be done quietly enough by non-combatants, while it may contribute largely to the restricting of the conflict, and the establishment of peace. This I desire to attempt, in the hope that some service may be rendered both to the scientific, and non-scientific, by contributing towards a general understanding of the actual position of affairs. A quiet survey of events occurring during the last twenty-five years or so, which have influenced the relations of science and religion, may suffice to convince us that there has been on both sides needless planting of batteries, and pouring forth of shot. In many cases, the shot has only sunk into sand banks with no other result than heavy expenditure; in other cases, it has only shattered timber defences which were going at any rate, and soon to be abandoned. The worst result has been that the whole district around has been thrown into trouble under fear of disastrous results. This description must be held to apply to outbreaks of theological fury, as well as of scientific. I apprehend that there are few friends of religion conversant with the higher phases of intellectual life during the period to which reference is here made, who will not grant that scientific theories have been assailed with undue severity, and quite needless apprehension, under the influence of religious zeal. On the other hand, it is equally beyond dispute that there has been in some scientific quarters an eagerness to interpret scientific theories in a manner adverse to theological belief, and often with undisguised pleasure in the task, as if some real gain to thought and practical interests were to be secured by injury to religion. The best work on both sides has been done quite apart from these outbreaks of antagonism. But it would be unwise to omit reference to them here,