It is necessary that we should have a clear appreciation of the difference. Theology is an attempt of the human intellect to present to us the truths communicated in Revelation in a systematised form. It is in fact the result of the human reason investigating the facts and statements of Revelation. Theology therefore is a simple creation of human reason erected on the facts of divine revelation. As such it is subject to all the errors and imperfections to which our rational powers are obnoxious. It can claim no infallibility more than any other rational action of the human mind. Theology is a science, and is subject to the imperfections to which all other sciences are liable. It stands to the facts of Christianity in the same relation as philosophy and physical science stand to the works of nature. In the one the human intellect investigates the divine revelation contained in the works of nature, and endeavours to systematise its truths: in the other it does the same with respect to the divine revelation which in accordance with the assertions of the New Testament has been made in the person of Jesus Christ. What I am desirous of drawing attention to is that theology is not revelation. Systems of theology may be accurate deductions of reason from Revelation; or they may be inaccurate and imperfect ones. It is very possible that a system of theology which has been evolved by human reason, although it may have attained a wide acceptance, may be as inadequate an explanation of the facts of revelation, as the Ptolemaic system of astronomy was of the facts of the material universe. Objections which were raised against the latter were no real objections against the structure of the universe itself. In the same way objections which may be raised against a particular system of theology, may leave the great facts of revelation entirely untouched. If we look into the history of Christianity, we shall find that as soon as the Church began to consolidate itself into a distinct community, the reason of man began to exert itself on the facts of revelation, and to attempt to reduce its teaching to a systematic form. From this source have sprung all the various systems of theology which have from time to time predominated in the Church. It has been a plant of gradual growth, and as such may bear a fair comparison with the slow growth of philosophy or physical science. Such an action of reason on the facts of revelation was inevitable and entirely legitimate. What I am desirous of guarding against is the idea that when reason is exerted on the facts of revelation, it is more infallible than when exerted on any other subjects which come under its cognisance.