Introductory. 41 



The passage quoted harmonises remarkably with the 

 teaching of our English philosopher, who is no decrier of 

 religion, but as we have seen, postulates the necessity of 

 its existence, however modified its forms, as long as 

 humanity endures. 



But if such views of the First Cause ever become 

 generally diffused and popular in a country in which the 

 instinct of worship is strong, and accompanied by a culti- 

 vated taste sure to develop itself in a more or less elabo- 

 rate ritual, a strange result would not be far off. 



All things, beauty, light, sound, morality, love, justice, 

 etc., are modes of the Unknowable forms of Brahma. 

 The Unknowable cannot be thought, but Its modes can, 

 and they are worthy of reverence, because they are ITS 

 modes. 



Mr. Spencer complains that the reverence Christians 

 show to God is unworthy, does not properly express the 

 extreme awe and reverence due to the Unknowable. 



But the Unknowable, though not an object of direct 

 worship, may be nay, should be worshipped in and 

 through Its modes. 



Thus we come to a God of beauty, a God of light, 

 a God of harmony, etc., each being a form of the Un- 

 knowable, and worthy of separate worship. 



But this worship should be quite unlike that which 

 the Christian Church everywhere pays to its canonised 

 members, since the subordination of these latter is fully 



