the assent of reasonable beings in so far as its assertions comply with the rigorous methods of logical demonstration. But this condition is in fact impossible of fulfillment, for the nature of the object concerning which we reason, renders the exact terms of logical propositions misleading and inadequate. The Unknowable Reality does not admit of definition, comprehension, or description. How should we, mere fragments of that Reality, define, comprehend, or describe the Infinite Being wherein we have taken our rise, and whereto we must return?
Thus is Religion analyzed, explained and justified. Its varied forms have been shown to be unessential and temporary; its uniform substance to be essential and permanent. Belief has melted away under the comparative method; Faith has remained behind. From two sides, however, objections may be raised to the results of this analysis. Those who admit no ultimate residuum of truth in the religious sentiment at all, may hold that I have done it too much honor in conceding so much; while those who adhere to some more positive theology than is admitted here, will think that I have left scarcely anything worth the having in conceding so little.
To the first class of objectors I may perhaps be permitted to point out the extreme improbability of the presence in human nature of a universally-felt emotion without a corresponding object. Even if they themselves do not realize in their own minds the force of that emotion they will at least not deny its historical manifestations. They will scarcely question that it has been in all ages known to history as an inspiring force, and often an overmastering passion. They will believe the evidence of those who affirm that they are conscious of that emotion now, and cannot attribute it to anything but the kind of Cause which religion postulates. The actual presence of the emotion they will not deny, though the explanation attempted of its origin they will. But those who make the rather startling assertion that a deep-seated and wide-spread emotion is absolutely without any object resembling that which it imagines to be its source, are bound to give some tenable account of the genesis of that emotion. How did it come into being at all? How having come into being, did it continue and extend? How
