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to prescribe its modus ojoerandi, and Theology, in its higher 
and more spiritual portions, enjoins faith ; on the broad and 
intelligible principle that “ the things of the spirit are only 
spiritually discerned.” And are we in all this to be twitted as 
dealing in arcana ? as appealing only to the initiated ? and our 
system to be branded as a mere shibboleth ? If so, surely 
“ arcana,” in the least desirable sense of the term, attach not 
to Theology alone; neither do theological hypotheses alone 
indulge in the marvellous or claim passport by a watchword. 
Let, then, each and every science be fully met and fairly dealt 
with ; let all foregone conclusions be thrust aside, and every 
pretension stand or fall on its own merits. There are vigorous 
intellects whose aspirations go to and fro through the universe. 
There are intellects of equal calibre whose aspirations pierce 
beyond the universe ; own no limit, material or mental ; and 
embrace things spiritual as well as cosmical. Let not, then, on 
the one hand, the supercilious smile which would charge weak- 
ness; nor, on the other, the repellent frown which speaks 
distrust, find place here. The votary of physical science may 
often marvel at not only dullards but the astute, who fail to 
entertain or appreciate his subject ; and the theologian may 
often marvel at the self-imposed limit by which, in turn, the 
man of physical science fails to entertain or appreciate his 
branch. Let only both, each and all, as confreres and com- 
peers, strive in honourable rivalry to draw forth truth, and 
assuredly, in the end, no pseudo-science will stand, and no real 
science lose its fitting place. 
II. And now I approach the consideration of Theology in its 
less exact aspect, as a mixed science, presenting phenomena 
both of observation and experiment ; and I purpose to treat 
this part of my subject under the twofold division thus sug- 
gested. In the broad field of observation, the first place must 
be conceded to Natural Theology. And here I should feel 
constrained to consider this branch in detail, and more parti- 
cularly some of its great leading problems, did I not remember 
that in papers already in our Journal of Transactions , and 
especially in the inaugural address of our Yice-President, Mr. 
Mitchell, the subject, so far as I have occasion to employ it, 
has been most ably and conclusively treated. All I ask is, 
that Natural Theology be accepted as proclaiming a 'personal 
God — not deified matter, not deified force, not deified law ; — 
not Pantheism, with its visible aggregate, nor Polvtheism, with 
its invisible legions ; — not Positivism, with its deified abstract 
Humanity, its unvarying inflexible course of events ; but a 
personal God, ruling over, not restrained by the observed 
order of things, the one great architect of all visible design; 
