Now, there is much in this view of the distinctive provinces of science and religion which we may, without giving up anything worth contending for, be ready to admit. If it means merely that the science of religion is not of the same order, dealing with the same class of objects, and reaching its results by the same method, as the physical sciences, in other words, that it is not an inductive science, this may readily be conceded. For it means no more than this, that the objects of religious knowledge cannot be perceived by the senses, or generalised out of the facts and phenomena which sense perceives. It means that God cannot be seen or touched or handled, and that by no mere generalisation from the finite could you ever reach the infinite. But if the implied assertion be that human knowledge is absolutely limited to things finite and phenomenal, that thought cannot transcend the objects which exist in space and time, and take cognisance of that which eye hath not seen, nor ear heard, nor imagination in its highest constructive efforts can conceive, and that theology and speculative philosophy, in so far as they pretend to the possession of such knowledge, are fictitious and spurious sciences, this is a view which cannot, without a surrender of the most cherished convictions, be accepted. It may be that the labour of countless thinkers in this province of inquiry has all been labour in vain, that the intellectual instincts which age after age have attracted the highest minds to it, have been mere illusion, and that the results they seem to have reached are altogether deceptive and worthless; but if this be so, the very extent and persistency of the delusion demand the most careful scrutiny of the arguments of those who claim to have exposed it.