him then it would be only consistent to drop Theology
in a course of University Education: but how is it consistent in any one
who shrinks from his companionship? I am glad to see that the author,
several times mentioned, is in opposition to Hume, in one sentence of the
quotation I have made from his Discourse upon Science, deciding, as he
does, that the phenomena of the material world are insufficient for the
full exhibition of the Divine Attributes, and implying that they require a
supplemental process to complete and harmonize their evidence. But is not
this supplemental process a science? and if so, why not acknowledge its
existence? If God is more than Nature, Theology claims a place among the
sciences: but, on the other hand, if you are not sure of as much as this,
how do you differ from Hume or Epicurus?

9.

I end then as I began: religious doctrine is knowledge. This is the
important truth, little entered into at this day, which I wish that all
who have honoured me with their presence here would allow me to beg them
to take away with them. I am not catching at sharp arguments, but laying
down grave principles. Religious doctrine is knowledge, in as full a sense
as Newton's doctrine is knowledge. University Teaching without Theology is
simply unphilosophical. Theology has at least as good a right to claim a
place there as Astronomy.

In my next Discourse it will be my object to show that its omission from
the list of recognised sciences is not only indefensible in itself, but
prejudicial to all the rest.

Discourse III.

Bearing Of Theology On Other Branches Of Knowledge.

1.

When men of great intellect, who have long and intently and exclusively
given themselves to the study or investigation of some one particular
branch of secular knowledge, whose mental life is concentrated and hidden
in their chosen pursuit, and who have neither eyes nor ears for any thing
which does not immediately bear upon it, when such men are at length made
to realize that there is a clamour all around them, which must be heard,
for what they have been so little accustomed to place in the category of
knowledge as Religion, and that they themselves are accused of
disaffection to it, they are impatient at the interruption; they call the
demand tyrannical, and the requisitionists bigots or fanatics. They are
tempted to say, that their only wish is to be let alone; for themselves,