religion. 'Flesh and blood cannot inherit the kingdom of God;'[1]—there the passage is made, and we have religion. Our religious examples are here all taken from the Bible, and from the Bible such examples can best be taken; but we might also find them elsewhere. 'Oh that my lot might lead me in the path of holy innocence of thought and deed, the path which august laws ordain, laws which in the highest heaven had their birth, neither did the race of mortal man beget them, nor shall oblivion ever put them to sleep; the power of God is mighty in them, and groweth not old!' That is from Sophocles, but it is as much religion as any of the things which we have quoted as religious. Like them, it is not the mere enjoining of conduct, but it is this enjoining touched, strengthened, and almost transformed, by the addition of feeling.
So what is meant by the application of emotion to morality has now, it is to be hoped, been made clear. The next question will probably be: But how does one get the application made? Why, how does one get to feel much about any matter whatever? By dwelling upon it, by staying our thoughts upon it, by having it perpetually in our mind. The very words mind, memory, remain, come, probably, all from the same root, from the notion of staying, attending. Possibly even the word man comes from the same; so entirely does the idea of humanity, of intelligence, of looking before and after, of raising oneself out of the flux of things, rest upon the idea of steadying oneself, concentrating oneself, making order in the chaos of one's impressions, by attending to one impression rather than the other. The rules of conduct, of morality, were themselves, philosophers suppose, reached in this way;—the notion of a whole self as opposed to a partial self, a best self to an inferior self, to a momentary self a permanent self requiring the restraint of
