50. In the preceding chapter we have given a very brief epitome of the various beliefs regarding immortality and the invisible world held by the civilised nations of the earth, from the earliest dawn of history to the present day. Our object has been not so much to enter even into general details as to present boldly those particular features of each system of belief which are most closely concerned with the subject of our work. Thus our account of each separate system is intentionally incomplete, even as a simple sketch. It is now time to say something about the object of this book, as well as to define the position from which we mean to start in pursuance of that object. We shall therefore commence by dividing those who at all concern themselves about our theme into three great classes. First, we have those who are so absolutely certain of the truth of their views of religion, and of the immortality which they believe it teaches, that they are not qualified to entertain or even to perceive any scientific objection. They acknowledge that certain deductions made by men of science appear to contradict or to be incompatible with certain truths of their religion. But these they regard as premature conclusions, averring that when the laws of nature have been more deeply investigated, there will be found a perfect concord between science and revelation. Certain scientific truths they readily assent to, and it is only the altogether human superstructure of speculation built upon these that they profess to question. ‘You have built,’ they say, ‘upon the rock of truth a structure of wood, hay, stubble, and you would persuade us that it is the very temple of God. We will not enter it, but will patiently wait in the expectation of seeing it speedily consumed with fire.’ Now, whatever be the merits or demerits of such men, it is not for them we write. Their merit may consist in having made a perfectly true charge against certain classes of scientific men—their demerit probably in having themselves treated religion precisely as they accuse their adversaries of having treated scientific truth. We must let them alone—they will not be influenced by anything that we can say. We may perhaps be praised by them in a certain measure if it be thought that we have helped to overthrow the superstructure built by their adversaries; we shall certainly be condemned by them if it be thought that we have helped to weaken any portion of the superstructure which they themselves have reared.