I have been speaking simply of Natural Theology; my argument of course is stronger when I go on to Revelation. Let the doctrine of the Incarnation be true: is it not at once of the nature of an historical fact, and of a metaphysical? Let it be true that there are Angels: how is not this a point of knowledge in the same sense as the naturalist’s asseveration, that myriads of living things might co-exist on the point of a needle? That the Earth is to be burned by fire, is, if true, as large a fact as that huge monsters once played amid its depths; that Antichrist is to come, is as categorical a heading to a chapter of history, as that Nero or Julian was Emperor of Rome; that a divine influence moves the will, is a subject of thought not more mysterious than the result of volition on our muscles, which we admit as a fact in metaphysics. I do not see how it is possible for a philosophical mind, first, to believe these religious facts to be true; next, to consent to ignore them; and thirdly, in spite of this, to go on to profess to be teaching all the while _de omni scibili_. No; if a man thinks in his heart that these religious facts are short of truth, that they are not true in the sense in which the general fact and the law of the fall of a stone to the earth is true, I understand his excluding Religion from his University, though he professes other reasons for its exclusion. In that case the varieties of religious opinion under which he shelters his conduct, are not only his apology for publicly disowning Religion, but a cause of his privately disbelieving it. He does not think that any thing is known or can be known for certain, about the origin of the world or the end of man. 4.