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 controverts what its author thinks dangerous views about religion, and I read: 'Our sense of morality tells us so-and-so; our sense of God, on the other hand, tells us so-and-so.' And again, 'the impulse in man to seek God' is distinguished, as if the distinction were self-evident and explained itself, from 'the impulse in man to seek his highest perfection.' Now, morality represents for everybody a thoroughly definite and ascertained idea:—the idea of human conduct regulated in a certain manner. Everybody, again, under stands distinctly enough what is meant by man's perfection:—his reaching the best which his powers and circumstances allow him to reach. And the word 'God' is used, in connexion with both these words, morality and perfection, as if it stood for just as definite and ascertained an idea as they do; an idea drawn from experience, just as the ideas are which they stand for; an idea about which everyone was agreed, and from which we might proceed to argue and to make inferences, with the certainty that, as in the case of morality and perfection, the basis on which we were going everyone knew and granted. But, in truth, the word 'God' is used in most cases as by no means a term of science or exact knowledge, but a term of poetry and eloquence, a term thrown out, so to speak, at a not fully grasped object of the speaker's consciousness, a literary term, in short; and mankind mean different things by it as their consciousness differs.

The first question, then, is, how people are using the word; whether in this literary way, or in a scientific way. The second question is, what, supposing them to use the term as one of poetry and eloquence, and to import into it, therefore, a great deal of their own individual feelings and character, is yet the common substratum of idea on which, in using it, they all rest. For this will then be, for them, and for us in dealing with them, the real sense of the word; the