tell us that those feelings, which he has experienced with equal vividness under his own system of Anthropomorphic Theism, are to him but as non-religious dross compared with the unspeakable felicity of holding definite commune with the Almighty and Most Merciful, or of rendering worship that is a glad hosanna--a fearless shout of joy. On the other hand, I believe that it is possible for philosophic habits of thought so to discipline the mind that the feelings of vague awe and silent worship in the presence of an appalling Mystery become more deep and steady than a theist proper can well believe. It is therefore impossible that either party can fully appreciate those sentiments of the other which they have never fully experienced themselves; for even in those cases where an anthropomorphic theist has been compelled to abandon his creed, as the change must take place in mature life, his tone of mind has been determined before it does take place; and therefore in sentiment, though not in faith, he is more or less of a theist for the rest of his life: the only effect of the change is to create a troubled interference between his desires and his beliefs. However, I do not intend to develop this branch of the subject further than thus to point out, in a general way, that religion-mongers as a class are apt to show too little regard for the sentiments, as distinguished from the beliefs, of those to whom they offer their wares. But although I do not intend to constitute myself a champion of theology by pointing out the defects of Cosmic Theism in the aspect which it presents to current modes of thought, there is one such defect which I must here dwell upon, because we shall afterwards have occasion to refer to it. A theologian may very naturally make this objection to Cosmic Theism as presented by Mr. Fiske--viz., that the argument on which this philosopher throughout relies as a self-evident demonstration that the new system of Theism is a further and a final improvement on all the previous systems of Theism, is a fallacious argument. As we have already seen, this argument is, that as the progress in the purification of Theism has throughout consisted in a process of "deanthropomorphisation," therefore the terminal phase in this process, which Cosmic Theism introduces, must be still in the direction of that progress. But to this argument a theologian may not unreasonably object, that this terminal phase differs from all the previous phases in one all-important feature--viz., in effecting a _total abolition_ of the anthropomorphic element. Before, therefore, it can be shown that this terminal phase is a further development of _Theism_, it must he shown that Theism still remains Theism after this hitherto characteristic element has been removed. If it is true, as Mr. Fiske very properly insists, that all the various forms of belief in God have thus far had this as a common factor, that they ascribed to God the attributes of Man; it becomes a