The unassailable truths are just the facts which we observe, and which science enables us to describe accurately and state systematically. If a metaphysical doctrine has any bearing upon these facts, which seems to be doubtful, it must conform to the facts, and not the facts to it. So long as no such theory is proved, we can afford to remain metaphysically sceptical without losing our hold upon the scientific truth. Now, I should say, what is true of the physical sciences is true of all our knowledge. We may study the moral sciences as we can study the physical sciences. We can observe and colligate the facts of emotion and volition, as we can observe the position of the stars and the laws of heat. Therefore, in so far as theology is an attempt to give a theory of the universe in general, we must accept or deny the doctrines just in so far as they serve to explain or fail to explain the facts. But, in any case, the facts will remain unaltered, and will not vanish because we may be unable to understand them. But theology corresponds, also, not to the scientific method, but to the ontological inquiries which are represented by Mr. Balfour's "naturalism". Both doctrines, as I should say, lead to incoherence, to contradictions covered by ambiguous language, and to hopeless difficulties, which, in theology, are described as inscrutable mysteries. I am, therefore, quite ready, with Mr. Balfour, to reject naturalism, but, on the same grounds, I also reject the transcendental theology. Attainable truth is equally independent of all such theories; and were it otherwise, we should be doomed to hopeless scepticism. Mr. Balfour's analogy, therefore, apparently upsets his conclusion. I believe in heat, and I believe in the conscience. I reject the atoms, and I reject the doctrine of atonement. I reject it, if it be meant for science, because, so far from explaining the facts, the facts explain how the false doctrine was generated. I reject it, if it is meant for philosophy, because, like other transcendental theories, it leads to hopeless controversies, and appears to me to be incredible as soon as any such theology as is tenable by a philosopher is substituted for the crude theology of a savage.