names did not express ideas which are utterly opposed to our ideas of God, so opposed that they contain nothing in common with ours, not even the common abstract idea of God. The Bible makes use of the expression, “the heathen who know not God,” although these heathen were idolaters, i.e., as it is well put, although they had a religion. Here, all the same, we draw a distinction between God and an idol, and spite of the broad meaning attached in modern times to the name religion, we would perhaps shrink from giving the name God to an idol. Are we to call the Apis of the Egyptians, the monkey, the cow, &c., of the Hindus and other nations, God? Even if we were to speak of the religion of these peoples, and consequently allow that they had something more than a superstition, still we might hesitate to speak of their having belief in God. Otherwise God would be represented by the purely indeterminate idea of something higher of an entirely general character, and not even of something invisible and above sense. One may take up the position that even a bad or false religion should still be called a religion, and that it is better that the various nations should have a false religion rather than none at all, which reminds us of the story of the woman who, to the complaint that it was bad weather, replied that such weather was at least better than no weather at all. Closely connected with this position is the thought that the value of religion is to be found only in the subjective element, in the fact of having a religion, it being a matter of indifference what idea of God is contained in it. Thus belief in idols, just because such a belief can be included under the abstract idea of God in general, is regarded as sufficient, just as the abstract idea of God in general is considered satisfactory. This is certainly the reason, too, why such names as idols and heathen are regarded as something antiquated, and are considered as objectionable because of their invidious meaning. As a matter of fact, however, this abstract
