If, for instance, Theology, instead of being cultivated as a contemplation, be limited to the purposes of the pulpit or be represented by the catechism, it loses,—not its usefulness, not its divine character, not its meritoriousness (rather it gains a claim upon these titles by such charitable condescension),—but it does lose the particular attribute which I am illustrating; just as a face worn by tears and fasting loses its beauty, or a labourer’s hand loses its delicateness;—for Theology thus exercised is not simple knowledge, but rather is an art or a business making use of Theology. And thus it appears that even what is supernatural need not be liberal, nor need a hero be a gentleman, for the plain reason that one idea is not another idea. And in like manner the Baconian Philosophy, by using its physical sciences in the service of man, does thereby transfer them from the order of Liberal Pursuits to, I do not say the inferior, but the distinct class of the Useful. And, to take a different instance, hence again, as is evident, whenever personal gain is the motive, still more distinctive an effect has it upon the character of a given pursuit; thus racing, which was a liberal exercise in Greece, forfeits its rank in times like these, so far as it is made the occasion of gambling. All that I have been now saying is summed up in a few characteristic words of the great Philosopher. “Of possessions,” he says, “those rather are useful, which bear fruit; those _liberal, which tend to enjoyment_. By fruitful, I mean, which yield revenue; by enjoyable, where _nothing accrues of consequence beyond the using_.”(16) 5.