3. _Love of God conjoined with the love of man._--There is no real love of God without love of neighbor; it is a false piety which thinks itself obliged to sacrifice the love of men to the love of God: thence come _fanaticism_, _intolerance_, _persecution_. To believe these to be religious virtues is _impious_. We cannot please God by acts of hatred and cruelty. Thus is the love of God nothing without the love of men. But it can also be said that the love of men is incomplete if it does not get its sustenance from a higher source, which is the love of God. We can, in fact, love men in two ways: first, because they are men, because they are like us, because there is between them and us a natural bond of sympathy. But we can also love them because they are, like ourselves, members of the universe of which God is the sovereign ruler, members of a family of which God is the father, because, like ourselves, they reflect some of the attributes of supreme perfection, because they ought, like us, to strive after all perfection. We can then love men religiously, love them in God in some respect. Thus conversely to love men will be loving God. =170. The idea of God in morals.=--We have, in a former course of lectures, seen how the moral law is related to God: this law is certainly not dependent on his will alone, but on his holiness and supreme perfection; and it is still further related to him as to a supreme sanction. We have to consider here only the _practical efficacy_ of the idea of God--that is to say, the additional strength moral belief receives by a belief in absolute justice and holiness. It is on this condition and from this standpoint that Kant has called the existence of God the _postulate_[143] of the moral law. The moral law, in fact, supposes the world able to conform to this law; but how are we to believe in such a possibility if this world were the effect of a blind and indifferent necessity? "Since it is our duty," says Kant, "to work toward the realization of the supreme good, it is not only a right, but a necessity flowing from this duty, to suppose the possibility of this supreme good, which good is only possible on the condition of God's existence"[144]....--"Suppose, for example," he says elsewhere, "an honest man like Spinoza, firmly convinced that there is no God and no future life. He will, without doubt, fulfill disinterestedly the duty that holy law imposes on his activity; but his efforts will be limited. If here and there he finds in nature accidental co-operation, he can never expect of this co-operation to be in perfect and constant accordance with the end he feels himself obliged to pursue. Though honest, peaceful, benevolent himself, he will always be surrounded by fraud, violence, envy; in vain do the good people he meets deserve to be happy; nature has no regard for their goodness, and exposes them, like all the rest of earth's animals, to disease and misery, to a premature