hat they can be actually divorced.
In every right and rational representation of the Christian Religion,
Morality is included and imbedded, otherwise it is only a maimed and
mutilated Religion which is held out for acceptance. On the other
hand, in all true Morality, especially in its highest and purest
manifestations, Religion is present. It is possible to decry Morality.
'Mere Morality,' in the current acceptation of the phrase, may lack a
good deal, may be a phase of self-righteousness, self-interest, cold
calculation, {40} a keeping up of appearances before the world, but
Morality itself is of a higher strain: it is the fulfilment of every
duty to one's self and to one's neighbour: it implies that each duty is
done from the right motive: the purer and loftier it becomes the more
it encroaches on the religious domain: it is crowned and glorified with
a religious sanction: it is, visible or hidden, conscious or
unconscious, a doing of the will of God. Morality, to hold its own,
must be 'touched by emotion,' and Morality touched by emotion is
identical with Religion. To admit moral obligation in all its length
and breadth, and depth and height, is to admit God.[1]

IV

A curious illustration of the fact that Morality, to be permanent,
needs the inspiration of Religion, that Morality, at its best and
purest, tends to become Religion, is {41} afforded in such a work as
Dr. Stanton Coit's _National Idealism and a State Church_. Dr. Coit
has for twenty years been engaged in founding ethical societies, and
his high and disinterested aims need not be called in question. But
the book is evidence that in order to support the lofty principles
which he so earnestly expounds, he is obliged to call in the aid of
principles which he imagined himself to have discarded. He begins by
denying the Supernatural in every shape and form. He will have none of
a personal God, or of a personal immortality. There is no higher being
than Man. All trust must be shifted from supernatural to human
agencies. 'Combined human foresight, the general will of organised
society, assumes the role of Creative Providence.' 'This is, then, the
presupposition of all moral judgment in harmony with which I would
reconstruct the religions of the world: that no crime and no good deed
that happens in this world shall {42} ever be traced to any other moral
agencies than those actually inhabiting living human bodies and
recognised by other human bein