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admitting of an exact and rigid demonstration, implies that 
there are inexact branches, resting on truths of less essential 
force and incapable of rigid demonstration, and yet sciences. 
And the further classification which admits the distribution 
into natural and experimental sciences, resting respectively 
as a basis upon observed or tested phenomena, implies that 
branches of truth may be accepted as real sciences, though 
incomplete — incomplete only to the extent to which the obser- 
vations or experiments have not extended. Now, if these be 
sound data, abiding by these it would seem sufficient to indicate 
in this paper that Theology satisfies any one, even the lowest 
of these conditions ; such, however, would not satisfy my 
purpose, and I therefore at once avow, that I regard Theology 
as not only vindicating to itself the first rank, but as fulfilling 
the conditions of each department inclusive; in its separate 
parts and aspects presenting to us both an exact and an 
experimental science — exact as based upon necessary truths of 
divine revelation, necessary though capable of being very 
variously enunciated ; and experimental as sustained by all- 
sufficient phenomena, whether of observation or experiment. 
Nor is such a position suicidal, nor such the vicious course of 
proving too much. Of all sciences, that which is perhaps 
accounted the most firmly established is astronomy, and what 
is the basis of astronomy but a corresponding amalgam — in 
part necessary truth, in part observation, and in part experi- 
ment ? and in each, I venture to affirm, of a lower grade 
respectively than those on which Theology is established. 
I. Theology as an exact science. — In this branch of my 
subject I purpose to ignore all non-essential subdivisions. I 
shall regard neither positive ” nor “ popular ” Theology, so 
called ; neither “ exegetical 33 nor “ historical,” as such ; but 
comprehending whatever, in both natural and revealed religion, 
makes for my purpose, and blending all systematically — 
the teachings of the Deity in both His work and word — en- 
deavour to evolve, or at least indicate, the sources of a true 
philosophy. 
Natural Theology, by the testimony of an inspired writer, 
presents to the whole human family an indelible truth — the 
Being and patent attributes of the Deity : “ For the invisible 
things of Him from the creation of the world are clearly seen, 
being understood by the things that are made , even His eternal 
power and Godhead,” or “ divinity ” — a more systematic 
enunciation only of the utterance of the Psalmist, “ The 
heavens declare the glory [honour] of God, and the firmament 
[expansion] showeth His handy work.” Now, the “ divinity 33 
of the Creator being recognized, and also His “ power” and 
