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<s honour,” sufficient ground is afforded for the theory of God- 
head which proclaims perfection of character ; for when the 
operations and issues are perfect, and redound to the honour 
of the artificer, these, in themselves and so far, satisfy the 
requirements of thought for a perfect being, and, as a conse- 
quence, suggest a perfect artificer — God. But a perfect being 
will, amongst other perfections, possess the attribute of perfect 
truth, and consequently his every utterance will partake of 
this attribute, and be perfect truth. And this I take to be 
the very highest form of necessary truth; for being perfect, 
it is not only necessary so far as it reaches, but its grasp is 
perfect ; it is the full utterance in respect of that which it 
utters. And hence the truths of revelation are essentially 
necessary truths. They might be conveyed in varying expres- 
sions more or less complex, but the truth would remain the 
same — the same in kind, in extent, in force. A system,ffhere- 
fore, grounded on Divine revelation is an exact system; such 
a science an exact science — I venture to think the exact science 
— not only that which has foundations, but whose foundations 
are sure. 
The foregoing conclusion is, I think, fortified by considering 
the negative side of the argument.. The sacred books give us 
definitions not only of what God is, but of what He is not; 
and with reference to this very attribute of truth, we have 
perhaps the plainest declaration of all, “ God that cannot 
lie.” If, then, the definition that God is “ truth ” have a co- 
ordinate definition, “ God that cannot lie,” not only is His 
word truth, but truth without any admixture — the perfect 
embodiment of necessary truth. 
And now, as to the mode of using the Sacred Books in this 
matter. I know no more safe, no more simple method of 
establishing a science, where it is applicable, than that adopted 
in certain branches of mathematics. The method, e.g., in geo- 
metry, which, in order to make the whole subject thoroughly 
intelligible, exactly and positively explains its several terms, 
and provides a working apparatus, by certain concessions 
which it demands, and the enunciation of certain patent 
verities which it allows none to question or ignore — in a word, 
a system of definitions, postulates, and axioms, sufficient alike 
for its several operations and processes, and for its various 
modes of demonstration. And in this manner I purpose to 
proceed here. 
Now, the definitions of Theology appear to me to lie in all 
those almost numberless and authoritative sayings which 
pronounce upon the nature and character of persons and 
things. Thus, concerning the Godhead, we read : “ God is,” 
