those who believe only in what they can see and touch, who have what Strauss calls a feeling for the universe, but no true feeling for what is spiritual and divine, must either worship humanity or something even less worthy of their adoration. There is thus no advance on this side either, even if the systems which we are invited to adopt could be properly regarded as religious. But, secondly, we may safely say that so far as they are theories based on science, there is no religion in them; and that, consequently, to give up a religion for them would be to give up not one form of religion for another, a lower for a higher, but would be to give up religion for what is not religion, or, in other words, would be to cast off religion altogether. And to cease to be religious can surely never be to advance in religion. Positivism and materialism are not stages beyond theism, for they are not on the same road. They are not phases in the development of religion; they are forms of the denial of religion. The grossest fetichism has more of religion in it than either of them can consistently claim on scientific grounds. There is nothing in science, properly so called, which justifies the exaltation either of matter or man to the rank of gods even of the lowest fetich order. [9] E. Naville, 'The Heavenly Father,' pp. 283, 284. It is only, then, by keeping within the limits of theism that further religious progress is possible. If we would advance in religion, it must be, not by getting rid of our belief in God, but by getting deeper and wider views of His character and operations, and by conforming our hearts and lives more sincerely and faithfully to our knowledge. There is still ample room for religious progress of this kind. I do not say, I do not believe indeed, that we shall find out any absolutely new truth about God. Were a man to tell me that he had discovered a Divine attribute which had never previously been thought of, I should listen to him with the same incredulous pity as if he were to tell me that he had discovered a human virtue which had escaped the notice of all other men. In a real and important sense, the revelation of God made in Scripture, and more particularly and especially the revelation of God in Jesus Christ, is most justly to be regarded as complete, and incapable of addition. But there may be no limits to the growth of our apprehension and realisation of the idea of God there set before us perfectly as regards general features. To perceive the mere general outline and general aspect of a truth is one thing, and to know it thoroughly, to realise it exhaustively--which is the only way thoroughly to know it--is another and very different thing; and centuries, yea, millenniums without number, may elapse between the former and the latter of these two stages, between the beginning and the end of this process. Thousands of years ago there were men who said as plainly as could be done or desired that God was omnipotent;