For we are not to forget, that, grand as this conception of God is, and well as it meets the wants of far the largest part of our being, of three-fourths of it, yet there is one-fourth of our being of which it does not strictly meet the wants, the part which is concerned with art and science; or, in other words, with beauty and exact knowledge.
For the total man, therefore, the truer conception of God is as 'the Eternal Power, not ourselves, by which all things fulfil the law of their being;' by which, therefore, we fulfil the law of our being so far as our being is æsthetic and intellective, as well as so far as it is moral. And it is evident, as we have before now remarked, that in this wider sense God is displeased and disserved by many things which cannot be said, except by putting a strain upon words, to displease and disserve him as the God of righteousness. He is displeased and disserved by men uttering such doggerel hymns as: Sing glory, glory, glory to the great God Triune! and: Out of my stony griefs Bethels I'll raise! and: My Jesus to know, and feel his blood flow, 'tis life everlasting, 'tis heaven below!—or by theologians uttering such pseudo-science as their blessed truth that the God of the universe is a person. But it would be harsh to give, at present, this turn to our employment of the phrases, pleasing God, displeasing God.
And yet, as man makes progress, we shall surely come to doing this. For, the clearer our conceptions in science and art become, the more will they assimilate themselves to the conceptions of duty in conduct, will become practically stringent like rules of conduct, and will invite the same sort of language in dealing with them. And so far let us venture to poach on M. Emile Burnouf's manor, and to talk about the Aryan genius, as to say, that the love of art and science, and the energy and honesty in the pursuit of art and science, in the best of the Aryan races, do seem to correspond in a remarkable way to the love of conduct, and the
