48 CRITIQUES AND ADDRESSES. [n. 



and to hate with all their hearts that opposite course of 

 action which is fraught with evil. 



So far as the laws of conduct arc determined by the 

 intellect, I apprehend that they belong to science, and to 

 that part of science which is called morality. But the 

 engagement of the affections in favour of that particular 

 kind of conduct which we call good, seems to me to be 

 something quite beyond mere science. And I cannot 

 but think that it, together with the awe and reverence, 

 which have no kinship with base fear, but arise whenever 

 one tries to pierce below the surface of things, whether 

 they be material or spiritual, constitutes all that has any 

 unchangeable reality in religion. 



And just as I think it would be a mistake to confound 

 the science, morality, with the affection, religion ; so do 

 I conceive it to be a most lamentable and mischievous 

 error, that the science, theology, is so confounded in the 

 minds of many indeed, I might say, of the majority 

 of men. 



I do not express any opinion as to whether theology 

 is a true science, or whether it does not come under the 

 apostolic definition of &quot; science falsely so called ; &quot; though 

 I may be permitted to express the belief that if the 

 Apostle to whom that much misapplied phrase is due 

 could make the acquaintance of much of modern theo 

 logy, he would not hesitate a moment in declaring that 

 it is exactly what he meant the words to denote. 



But it is afc any rate conceivable, that the nature of 

 the Deity, and His relations to the universe, and more 

 especially to mankind, are capable of being ascertained, 

 either inductively or deductively, or by both processes. 

 And, if they have been ascertained, then a body of science 

 has been formed which is very properly called theology. 



Further, there can be no doubt that affection for the 

 Being thus defined and described by theologic science 



