idences of Religion," or "the Christian Evidences;" for, though
these constitute a science supplemental to Theology and are necessary in
their place, they are not Theology itself, unless an army is synonymous
with the body politic. Nor, fourthly, do I mean by Theology that vague
thing called "Christianity," or "our common Christianity," or
"Christianity the law of the land," if there is any man alive who can tell
what it is. I discard it, for the very reason that it cannot throw itself
into a proposition. Lastly, I do not understand by Theology, acquaintance
with the Scriptures; for, though no person of religious feelings can read
Scripture but he will find those feelings roused, and gain much knowledge
of history into the bargain, yet historical reading and religious feeling
are not science. I mean none of these things by Theology, I simply mean
the Science of God, or the truths we know about God put into system; just
as we have a science of the stars, and call it astronomy, or of the crust
of the earth, and call it geology.

For instance, I mean, for this is the main point, that, as in the human
frame there is a living principle, acting upon it and through it by means
of volition, so, behind the veil of the visible universe, there is an
invisible, intelligent Being, acting on and through it, as and when He
will. Further, I mean that this invisible Agent is in no sense a soul of
the world, after the analogy of human nature, but, on the contrary, is
absolutely distinct from the world, as being its Creator, Upholder,
Governor, and Sovereign Lord. Here we are at once brought into the circle
of doctrines which the idea of God embodies. I mean then by the Supreme
Being, one who is simply self-dependent, and the only Being who is such;
moreover, that He is without beginning or Eternal, and the only Eternal;
that in consequence He has lived a whole eternity by Himself; and hence
that He is all-sufficient, sufficient for His own blessedness, and
all-blessed, and ever-blessed. Further, I mean a Being, who, having these
prerogatives, has the Supreme Good, or rather is the Supreme Good, or has
all the attributes of Good in infinite intenseness; all wisdom, all truth,
all justice, all love, all holiness, all beautifulness; who is omnipotent,
omniscient, omnipresent; ineffably one, absolutely perfect; and such, that
what we do not know and cannot even imagine of Him, is far more wonderful
than what we do and can. I mean One who is so