say, then, that the systematic omission of any one science from the
catalogue prejudices the accuracy and completeness of our knowledge
altogether, and that, in proportion to its importance. Not even Theology
itself, though it comes from heaven, though its truths were given once for
all at the first, though they are more certain on account of the Giver
than those of mathematics, not even Theology, so far as it is relative to
us, or is the Science of Religion, do I exclude from the law to which
every mental exercise is subject, viz., from that imperfection, which ever
must attend the abstract, when it would determine the concrete. Nor do I
speak only of Natural Religion; for even the teaching of the Catholic
Church, in certain of its aspects, that is, its religious teaching, is
variously influenced by the other sciences. Not to insist on the
introduction of the Aristotelic philosophy into its phraseology, its
explanation of dogmas is influenced by ecclesiastical acts or events; its
interpretations of prophecy are directly affected by the issues of
history; its comments upon Scripture by the conclusions of the astronomer
and the geologist; and its casuistical decisions by the various
experience, political, social, and psychological, with which times and
places are ever supplying it.

What Theology gives, it has a right to take; or rather, the interests of
Truth oblige it to take. If we would not be beguiled by dreams, if we
would ascertain facts as they are, then, granting Theology is a real
science, we cannot exclude it, and still call ourselves philosophers. I
have asserted nothing as yet as to the pre-eminent dignity of Religious
Truth; I only say, if there be Religious Truth at all, we cannot shut our
eyes to it without prejudice to truth of every kind, physical,
metaphysical, historical, and moral; for it bears upon all truth. And thus
I answer the objection with which I opened this Discourse. I supposed the
question put to me by a philosopher of the day, "Why cannot you go your
way, and let us go ours?" I answer, in the name of the Science of
Religion, "When Newton can dispense with the metaphysician, then may you
dispense with us." So much at first sight; now I am going on to claim a
little more for Theology, by classing it with branches of knowledge which
may with greater decency be compared to it.

5.

Let us see, then, how this supercilious treatment of so momentous a
science, for momentous it must be,