This explains the fact that though both religion and theology have to do with the knowledge of God, and ideally work in perfect harmony, yet they are often found opposed. Theology is always in danger of becoming unreal. What is an interpretation for one age becomes 'a tongue not understanded' in the next. Hence when a revival of religious life comes, it frequently shews itself in an attack on the received theology. Theology is no longer regarded as the scientific expression of the very truths which religion values; it is conceived of as the antithesis of religion, and reformers dream of a new theology which shall be for them what, though they know it not, the old theology was to their predecessors, the handmaid and guardian of religious truth. When Martin Luther said that 'an old woman who reads her Bible in the chimney corner knows more about God than the great doctors of theology,' he was emphasising the severance which, in his day, had come, to exist between a religious life and theological orthodoxy. And when in his _Table Talk_ he says, 'A Jurist may be a rogue, but a theologian must be a man of piety,' he touches a real truth. A hundred years later, amid the confusions and unrealities of the seventeenth century, John Smith[108], the Cambridge Platonist, said the same: 'They are not always the best skilled in divinity,' he says, 'that are most studied in those pandects into which it is sometimes digested.' 'Were I to define divinity, I should rather call it _a divine life_ than _a divine science_.' Technically, no doubt, he was wrong, for theology is a science and not a life, but, like Luther, he was vindicating the truth that it is possible for quite simple people to _know God_, though they have no knowledge of theology, and that theology, when it becomes speculative and abstract, ceases to be theology. A theologian, as Mazzini says of an artist, 'must be a high-priest or a charlatan.' But the world dislikes a high-priest, and good people dislike a charlatan. And the consequence is that theology, ancient or modern, is attacked from two very different points of view, by those who look upon it as the antithesis of 'the simple Gospel,' and by those who approach it from the side of speculative thought. Theology claims to be a divine science. Religious people attack it because it is a science; philosophers because it claims to be divine. To the former, religion expressed in rational terms ceases to be religion; to the latter, that science is no science which claims for itself unique conditions. Yet S. Paul seems to recognise both the necessity and the uniqueness of theology when he says to the Greeks of Corinth, 'We received not the spirit of the world, but the spirit which is of God, that we might know the things that are freely given us by God.'