the employment of mind would be in the presence of perfect knowledge, we cannot so conceive of mind as to admit that truth could possibly be its enemy or its destruction, then we may certainly insist that no amount of dogma, so far as it is true, can limit or fetter the freedom of intellect. But then we are at once thrown back upon the question; is the dogmatic teaching of the Church true? No statement which absolutely coincides with truth can hurt the freedom of mind. But mistaken presumption of truth can, and does, limit it; and so does authority, if it prevents the examination of truth. Dogma, then, is, as dogma, a wrong to mind, just so far as it can be convicted of either of these things; so far as it forbids examination, or so far as it asserts what is not strictly true. As to the first of these two suggestions against dogma, it is quite enough simply to deny it. The Church, as a teacher of dogmatic truth, does not forbid the freest and completest inquiry into the truths which she enunciates. The question is not whether dogmatic theologians have ever dreaded inquiry into truth; but whether the dogmatic Church, as such, precludes or forbids it. True, she enunciates some truths as true; and holds those, in different measures, unwise and wrong, who contradict her truths. But she does not, therefore, forbid the fullest exercise of intellect upon them; nor tremble lest intellect, rightly wielded, should contradict them. Indeed for eighteen centuries she has been engaged, and will be engaged to the end, in examining with a power and discipline of intellect, which she alone ever has, or could have, evoked, into the meaning and exactness of her own knowledge. But she does warn inquirers that successful inquiry into her truths is no work of merely ingenious disputation, but needs the exactest discipline and balance of all the faculties of our human nature. We return, then, to the second suggestion; and I repeat that the question has for us become, not whether dogma in the abstract is desirable or undesirable, but whether the dogmas of the Christian Church are true or not true. Dogma that is true can only be undesirable in so far as truth is undesirable. Whether the dogmas of the Church are true or not true, is itself a question of evidence. Before, however, making any remark upon the nature of this evidence in the case of religion, we may remember that the possession of dogma is in no way peculiar to religion. There is no region of research or knowledge which does not present to the student its own 'dogmata,' or truths ascertained and agreed upon; nor does any one, in the name of freedom of intellect, persist in treating these always as open questions.