souls of men, but that all alike shall have, unobstructed by any ordinance, a free book, a free press, a free conscience’. If any words of mine shall tempt you to approach these considerations, to ponder upon them as they are to be found in the tractates of Milton, in a tranquil, in a large and comprehensive spirit, and when you have done so, to make their fit application not only at home but abroad, not only abroad but at home, then we shall not have met in vain in this assembly”. We do not propose to offer any remarks on the subject of political liberty. But the principles here enunciated are of universal application. Milton waged the “successful war” of freedom not less in matters of religion than in matters of state. And Mr. Justice Keogh adopts his principles without any limitation. He asserts with Milton “the right of all men to exercise _unrestrained their intellectual faculties upon all the gifts of God_—to determine for themselves what is truth and what is falsehood”. If we take these words literally as they stand, they are inconsistent not with the Catholic religion only, but with every system of Christianity that has ever existed. Luther, the great champion of intellectual freedom, though he shook off the yoke of church authority, set up in its stead the authority of the Bible. Even he was willing to admit that the wanderings of the human mind should be restricted by the teaching of the Word of God. It is clearly contrary to the common principles of Christianity to assert that in metaphysics, in ethics, in psychology, in any human science, the mind is at liberty to embrace opinions incompatible with the truths which God has revealed. And if it be not at liberty to do so, then it is not “unrestrained”. It may be said, however, that the author of this address does not really intend to assert what his words seem to convey. How then are we to guess at his meaning? He insists upon “the right of all men to exercise _unrestrained_ their intellectual faculties” in the pursuit of truth. If he does not mean this, what _does_ he mean? If he does not wish to exclude _all restraint_ on the “intellectual faculties” of men, what restraint is he willing to admit? Upon this point there seem to be just two opinions between which he has to choose: the one is the common doctrine of all Catholics; the other is the fundamental principle of the Protestant Church. Let us pause for a moment to examine these two systems.