be done," prays the minister. Listen to the "Amen" of
the courts and the market, responding all the week! The
actual religion of mankind is always summed up in the
most conspicuous men. Is that religion Christian?
Spirit of the Crucified ! how we take thy honoured name
in vain! Yet we did not mean to be led astray: the nations did not mean it; the cities meant it not; the churches prayed for better things; the chief men stumbled and fell. We have altogether mistaken the ordinance of religion, and must mend that.
The New England Indian insisted upon his poor, hungry sacrament; so did the barbarian German; so the Jew, the Catholic, the Protestant; and each sectarian has his Shibboleth of ritual and creed. How poor and puerile are all these things! How puerile and poor the idea of God asking such trifles of mortal man! We shall never mend matters till we take the real religious sacrament, scorning to be deluded longer by such idle shows.
Now it has come to such a pass, that men wish to limit all religion to their artificial sacraments. The natural ordinance of human piety must not be even commended in the church. You must not apply religion to politics; it makes men mad. There is no law of God above the written laws of men. You must not apply it to trade: business is business; religion is religion. Business has the week for his time, the world for his market-place; religion has her Sunday and her meeting-house; let each pursue his own affairs. So the minister must not expose the sins of trade nor the sins of politics. Then, too, public opinion must be equally free from the incursions of piety. "O Religion!" say men, "be busy with thy sacramental creeds, thy sacramental rites, thy crumb of bread, thy sip of wine, thy thimbleful of water sprinkled on a baby's face, but leave the state, the market and all men, to serve the Devil, and be lost." "Very well," says the priest, "I accept the condition. Come and take our blessed religion!"
I began by saying how beautiful is real piety; so let me end. I love to study this in the forms of the past, in the mystic forms of Thomas à Kempis and William Law, in
