It being considered, then, that Catholicism differs from physical science, in drift, in method of proof, and in subject-matter, how can it fail to meet with unfair usage from the philosophers of any Institution in which there is no one to take its part? That Physical Science itself will be ultimately the loser by such ill treatment of Theology, I have insisted on at great length in some preceding Discourses; for to depress unduly, to encroach upon any science, and much more on an important one, is to do an injury to all. However, this is not the concern of the Church; the Church has no call to watch over and protect Science: but towards Theology she has a distinct duty: it is one of the special trusts committed to her keeping. Where Theology is, there she must be; and if a University cannot fulfil its name and office without the recognition of Revealed Truth, she must be there to see that it is a _bonâ fide_ recognition, sincerely made and consistently acted on. 6. II. And if the interposition of the Church is necessary in the Schools of Science, still more imperatively is it demanded in the other main constituent portion of the subject-matter of Liberal Education,—Literature. Literature stands related to Man as Science stands to Nature; it is his history. Man is composed of body and soul; he thinks and he acts; he has appetites, passions, affections, motives, designs; he has within him the lifelong struggle of duty with inclination; he has an intellect fertile and capacious; he is formed for society, and society multiplies and diversifies in endless combinations his personal characteristics, moral and intellectual. All this constitutes his life; of all this Literature is the expression; so that Literature is to man in some sort what autobiography is to the individual; it is his Life and Remains. Moreover, he is this sentient, intelligent, creative, and operative being, quite independent of any extraordinary aid from Heaven, or any definite religious belief; and _as such_, as he is in himself, does Literature represent him; it is the Life and Remains of the _natural_ man, innocent or guilty. I do not mean to say that it is impossible in its very notion that Literature should be tinctured by a religious spirit; Hebrew Literature, as far as it can be called Literature, certainly is simply theological, and has a character imprinted on it which is above nature; but I am speaking of what is to be expected without any extraordinary dispensation; and I say that, in matter of fact, as Science is the reflection of Nature, so is Literature also—the one, of Nature physical, the other, of Nature moral and social. Circumstances, such as locality, period, language, seem to make little or no difference in the character of Literature, as such; on the whole, all Literatures are one; they are the voices of the natural man.