We are taught by our Scriptures that it has been sometimes God’s method to teach the wise in this world by means of those whom the world calls foolish, and the strong and the rich in this world by those whom the world calls weak and poor. If history is thus to repeat itself, it may be reserved for the semi-Christian or non-Christian working man, for the heretic or agnostic socialist, to guide orthodox and religious England into a higher and purer and more spiritual form of Christianity. Yet on the other hand, since intellectual movements come often from above, though moral movements come from below, I cannot give up the hope that it may be reserved for the clergy of the Church of England to do something towards the removal of those merely intellectual difficulties which are at present keeping multitudes of the workers, and not a few of the thinkers, in our country, from recognizing their true Deliverer. Footnote 39: For the apparent exception of St. Paul, see above, p. 244. Footnote 40: You should look at a most interesting and instructive article by Dr. Martineau in the _Christian Reformer_ (vol. i. p. 78), in which he points out that, in a certain sense, the faith professed by Trinitarians “in the Son, is so far from being an idolatry, that it is identical, under change of name, with the Unitarian worship of Him who dwelt in Christ. He who is the Son in one creed is the Father in the other; and the two are agreed, not indeed by any means _throughout_, but in that which constitutes the pith and kernel of both faiths.” DEFINITIONS i. Reality 1. _Absolute reality cannot be comprehended by men, and can only be apprehended as God or in God by a combination of Desire and Imagination, to which we give the name of Faith._ 2. _Among objects of sensation those are (relatively) real which present similar sensations in similar circumstances._ ii. Force “Imagined” is inserted, throughout these Definitions, as a reminder that the existence of all these objects of definition, however real, is suggested to us by the Imagination. _Force is that which is imagined to immediately produce, or tend to produce, motion._ Why “immediately”? Because a particle of “matter”—attracting, as it does, every other particle of “matter”—may be said to “tend to produce motion.” Yet “matter” is not said to _be_ force, but to “_exert_” force. “Matter” is imagined to attract “matter” through the medium of force, or “mediately.” But force is imagined to act “immediately.” Hence the insertion of the word. iii. Cause and Effect _When one thing is imagined to produce, or tend to produce, a second, the first is called the Cause of the second, and the second the Effect of the first._ iv. Spirit