specific science about God, that theology is but a name, and a protest in its behalf an hypocrisy. Then is He but coincident with the laws of the universe; then is He but a function, or correlative, or subjective reflection and mental impression, of each phenomenon of the material or moral world, as it flits before us. Then, pious as it is to think of Him, while the pageant of experiment or abstract reasoning passes by, still, such piety is nothing more than a poetry of thought or an ornament of language, and has not even an infinitesimal influence upon philosophy or science, of which it is rather the parasitical production.
I understand, in that case, why Theology should require no specific teaching, for there is nothing to mistake about; why it is powerless against scientific anticipations, for it merely is one of them; why it is simply absurd in its denunciations of heresy, for heresy does not lie in the region of fact and experiment. I