elevates the character; whereas theology is almost invariably associated with dishonesty and cruelty. This fact stares us in the face from every page of history.

Once more, the identification of Religion with theology leads to endless misapprehension, and brings Religion into contempt. A valuable book by Draper has the following title, "The Conflict between Religion and Science." This is quite misleading. The author clearly intends to speak of "The Conflict between Theology and Science." There is, and must be, a conflict between Science and the anthropomorphic theology of the Churches, but there cannot possibly be any conflict between Science and Religion. For Science is concerned with the accumulation and classification of facts, while Religion, however we define it, has to do with life and conduct. Science depends entirely on the intellect, Religion largely on the heart and will.

When I condemn theology, it must be understood that I refer to those who make a trade of it. Personally, I hold with the divine philosopher Marcus Aurelius, that without faith in the Deity life would not be bearable. But this is not Religion: it is philosophy. And my present purpose is to disentangle Religion from those elements which have been confused with it. I wish to show that theology or philosophy, true or false, rational or irrational, is not essential to Religion.

Can we suppose that in order to be religious a man must be versed in the mysteries of metaphysics, philosophy, theology? There is no philosophy in the religion of Christ, who was profoundly ignorant of all these things. Epictetus explains that only the practical part of the Stoic system, that is to say, the part which constitutes Religion, is essential and vital. Philosophy and cosmogony (theory of the world's origin) are affected by each addition to our knowledge of Natural Science, and change from one generation to another; but Religion cannot change, for human nature does not vary. The apparent variations in Religion are either corruptions or imperfect views. It is obvious that a thing which is invariable cannot depend upon a thing which alters.

There are some who pretend that theology is connected with Religion in this way, that it lends support and sanction, and supplies a motive for righteousness. In order to refute this ancient fallacy we will invoke the authority of the ancients. A familiar Latin verse runs thus:

"The righteous man does right from love of right."

["Oderunt peccare boni virtutis amore."]

not from hope of reward or fear of punishment, still less from this or that theology. Another Latin author says: "He is a good man who obeys the law" ["Vir bonus est quis? Qui leges

juraque servat "]. Obedience it is, and not theology, which has to do with "Religion," obedience to the higher laws of our being.

Religion, I repeat, however we may define it, must be simple, practical, vital. Philosophy, on the contrary, is speculative and abstruse, for its province is to ascertain man's true relation to his surroundings, his position in the universe. Religion may perhaps be compared with navigation, theology or philosophy with astronomy. A sea-captain has crossed the Atlantic scores of times he has never lost a ship, never made a mistake. Have we any right to examine this man about the nebular hypothesis? or to call in question his seamanship because his theory of the sun's photosphere is different from ours? Might not the seaman answer: “Astronomy is one thing, and navigation is another. It does not concern you whether I take observations on the Great Bear or the Southern Cross the course which I steer is true, and I reach the other side in safety."

Naturally this view of Religion does not commend itself to priests, parsons, and ministers. These men live as parasites upon society; and if rational ideas should prevail, their occupation would be gone. But the fact remains, whether the priest approves or not, that we are not saved or damned for our opinions or for our theology.

You may worship a fetish or some hideous

insect, as does the Hottentot; this will not make you either religious or irreligious. Many primitive races were essentially religious, in spite of their fetish-worship and their defective morality, until they became degraded by contact with missionaries. You may worship Christ or Buddha or some other fellow-mortal; this again has nothing to do with Religion. It is the result of your want of education and enlightenment. I say "education," not "learning": a learned man may be, and often is, quite uneducated.

Once more, you may be religious and yet attend no public prayers, or you may have sufficient intelligence to perceive that public prayers and services are nothing more than the means by which priests and ministers get their living. And you may believe with Socrates that the Creator and Sustainer of this wonderful universe will do exactly what is best for all His creatures without being importuned by them. The Chinaman burns a bit of gilt paper in front of his joss, and the English Churchman lights a candle on his altar. But God can see your superstition and your hypocrisy without the help of that candle! And if you have any true religion, He can see that too. Finally, you may read the Testament or the Koran, or you may drink in the words of Epictetus the master. All this concerns no one but yourself. If any of these things help you, well and good, if not, let them alone.

Bishop Thirlwall has said that Religion without reason is superstition. Now, a man who has the true apostolical succession" must know all about superstition; and indeed there is no fault to find with this episcopal definition. But I for my part would prefer to word it thus: Religion, when adulterated with theology, becomes a superstition. And under theology I would include the whole apparatus of saviours, mediators, prophecies, miracles, Bibles, and churches. Be well assured that all religion which requires the intervention of priest or minister is ipso facto false and spurious. Beware of those who place themselves between you and God (Lammenais).

CHAPTER II

RELIGION AND MORALITY

"La foi naïve est morte, il faut la remplacer par une foi réfléchie."-VICTOR COUSIN.

"The touchstone is that Religion of Nature and Reason which God has written in the heart."-DEAN PRIDEAUX.

THAT Religion is independent of theology is no abstract theory, but a matter of observation and experience. Non-theological Religions are professed by millions of our fellow - mortals. Foremost among these are Buddhism and Confucianism. Both of these are in some

respects superior to Christianity. To come