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 enkindled, lit up by feeling; the passage from morality to religion is made when to morality is applied emotion. And the true meaning of religion is thus, not simply morality, but morality touched by emotion. And this new elevation and inspiration of morality is well marked by the word 'righteousness'. Conduct is the word of common life, morality is the word of philosophical disquisition, righteousness is the word of religion.

Some people, indeed, are for calling all high thought and feeling by the name of religion; according to that saying of Goethe: 'He who has art and science, has also religion.' But let us use words as mankind generally use them. We may call art and science touched by emotion religion, if we will; as we may make the instinct of self-preservation, into which M. Littré traces up all our private affections, include the perfecting ourselves by the study of what is beautiful in art; and the reproductive instinct, into which he traces up all our social affections, include the perfecting mankind by political science. But men have not yet got to that stage, when we think much of either their private or their social affections at all, except as exercising themselves in conduct; neither do we yet think of religion as otherwise exercising itself. When mankind speak of religion, they have before their mind an activity engaged, not with the whole of life, but with that three-fourths of life which is conduct. This is wide enough range for one word, surely; but at any rate, let us at present limit ourselves in the use of the word religion as mankind do.

And if some one now asks: But what is this application of emotion to morality, and by what marks may we know it?—we can quite easily satisfy him; not, indeed, by any disquisition of our own, but in a much better way, by examples. 'By the dispensation of Providence to mankind,' says Quintilian, 'goodness gives men most satisfaction.'