It is but another way of saying, that there is a God who does not exist, a God who is composed of nonentity, who is the negative of all existence, who occupies no space, who exists in no time, who is composed of no substance, known or unknown, and who has no powers or properties in common with any thing or being known to exist, or which can possibly be conceived of, as existing either in the heavens or on the earth. Such a God could never be seen, heard, or felt, by any being in the universe. There never has been a visible idol worshipped among men, which was so powerless as this "_God without body, parts, or passions_." The god of Egypt, the crocodile, could destroy. The images of different nations could be felt and seen. The Peruvian god, the Sun, could diffuse its genial warmth, light, and influence. But not so with the God without "_body, parts, or passions_." That which has no parts, has no whole. Beings which have no passions, have no soul. Before we can introduce the keys and powers of practical Theology to the understanding of men in this age, we must, of necessity, place within their comprehension some correct ideas of the true God. It is written that, "_without faith it is impossible to please Him_." Those who do not please Him, can never partake of the powers and gifts of the science of Theology, because the keys and powers of this science emanate from Him as a free gift, but they are never given to those with whom He is not well pleased. The individual who would partake of this power, must therefore have faith in Him. But how can he believe in a being of whom he has no correct idea? So vague, so foreign from the simple, plain truth, are the ideas of the present age, so beclouded is the modern mind with mysticism, spiritual nonentity, or immateriality in nearly all of its ideas of the person or persons of the Deity, that we are constrained to use the language of an ancient Apostle, as addressed to the learned of Athens--"_Whom therefore ye ignorantly worship. Him declare I unto you_." Although there are facts in our own existence, which are beyond our present comprehension or capacity, which is true, in a higher sense, in relation to the Godhead, still the limited knowledge we are able to comprehend in relation to ourselves, may at least be rational, and be as clearly conveyed and understood as any other subject. So with our knowledge of Deity. Although there are facts beyond our reach in relation to His existence, attributes, and power, yet that which we may know and comprehend or express of Him, should be divested of all mystery, and should be as clearly conceived, expressed, and conveyed as any other item of truth or of science.