The conclusion to which we are thus brought is, that religion belongs exclusively to no one part or province, no one disposition or faculty of the soul, but embraces the whole mind, the whole man. Its seat is the centre of human nature, and its circumference is the utmost limit of all the energies and capacities of that nature. At the lowest it has something alike of intellect, affection, and practical obedience in it. At its best it should include all the highest exercises of reason, all the purest and deepest emotions and affections, and the noblest kind of conduct. It responds to its own true nature only in the measure that it fills the whole intellect with light, satisfies the reverence and love of the most capacious heart, and provides an ideal and law for practical life in all its breadth. There is, then, a general notion of religion which includes all religions, and that notion both suggests to us that the various religions of the world are of very different values, and points us to a standard by which we may determine their respective rank, and estimate their worth. The definition of religion, in other words, though not to be confounded with the type or ideal of religion, is connected with it, and indicates what it is. The type is the normal and full development of what is expressed in the definition. It is the type, of course, and not the definition, which is the standard--the medium and measure of comparison. And the type or ideal of religion is the complete surrender of the heart, and strength, and soul, and mind of man to Deity. Only a religion which admits of a full communion of the reason, affection, and will of the worshipper with the object of his worship--only a religion which presents an object of worship capable of eliciting the entire devotion of the worshipper's nature, and at the same time of ennobling, enlarging, refining, and satisfying that nature--fully realises the idea of religion, or, in other words, can claim to be a perfect religion.[8] [8] See Appendix VII. II. Applying the very general idea of religion which has now been reached, it soon becomes apparent that no religion can possibly claim to conform to it which does not present to man as the true and supreme object of his adoration, love, and obedience, the One Infinite Personal God--almighty, all-wise, and all-holy; or, in other words, that it is only in a theistic religion that whatever in religion is fitted to satisfy the reason and affections of man, and to strengthen and guide his will, can find its proper development.