20. Although there can be no true religion without love, and although to love the true God with the whole heart is the ideal of religion, religion cannot be resolved exclusively into love; since love presupposes knowledge, and is not the predominant feeling, if present at all, in the lower forms of religion. 21. Religion includes will, implying the free and deliberate surrender of the soul to God,--the making self an instrument where it might, although wrongfully, have been made an end,--but it is not merely will, since all volition, properly so called, presupposes reason and feeling. 22. Kant made religion merely a sanction for duty, and duty the expression of a will which is its own law, and which is unaffected by feeling; but this view rested on erroneous conceptions as to (1) the relation of religion and morality, (2) the nature of the will, and (3) the place of feeling in the mental economy. Religion and morality inseparable in their normal conditions; but not to be identified, religion being communion with God, while morality is conformity to a law which is God's will but which may not be acknowledged to be His will, so that they may and do exist in abnormal forms apart from each other. The will has not its law in itself. Kant's errors on this subject. Feeling is the natural and universal antecedent of action. Kant's errors on this subject. 23. Dr Brinton (Religious Sentiment, &c., 1876) analyses religion into emotion and idea--an effective and intellectual element--the latter of which arises necessarily from the law of contradiction and excluded middle. Merits and defects of his theory. 24. The religious process is at once rational, emotional, and volitional. Its unity, and the co-operation of knowing, feeling, and willing. 25. Description of (1) its essential contents, (2) its chief forms, (3) its principal moments or stages, and (4) its manifestations in spiritual worship and work. NOTE VIII., page 58. ARGUMENT E CONSENSU GENTIUM. Pessimism will be treated of along with other anti-theistic theories. The fact that religion is a natural and universal phenomenon, as widespread as humanity and as old as its history, and the fact insisted on in the lecture, that religion can only realise its proper nature in a theistic form, give us, when adequately established, the modern and scientific statement of the old argument--_e consensu gentium_. This argument, which we already meet with in Cicero (De Nat. Deor., i. 17; Tusc. Ques., i. 13; De Leg., i. 8) and Seneca (Epist. 117), in Clement of Alexandria (Strom., v. 14) and Lactantius (Div. Inst., i. 2), has gradually grown into the science of comparative theology. An instructive essay might be written on its development.