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about a thing when we view it under a microscope； as it were； or
in its most exaggerated form。 This is as true of religious
phenomena as of any other kind of fact。 The only cases likely to
be profitable enough to repay our attention will therefore be
cases where the religious spirit is unmistakable and extreme。
Its fainter manifestations we may tranquilly pass by。 Here； for
example； is the total reaction upon life of Frederick Locker
Lampson； whose autobiography； entitled 〃Confidences；〃 proves him
to have been a most amiable man。
〃I am so far resigned to my lot that I feel small pain at the
thought of having to part from what has been called the pleasant
habit of existence； the sweet fable of life。 I would not care to
live my wasted life over again； and so to prolong my span。
Strange to say； I have but little wish to be younger。 I submit
with a chill at my heart。 I humbly submit because it is the
Divine Will； and my appointed destiny。 I dread the increase of
infirmities that will make me a burden to those around me； those
dear to me。 No！ let me slip away as quietly and comfortably as I
can。 Let the end come； if peace come with it。
〃I do not know that there is a great deal to be said for this
world； or our sojourn here upon it； but it has pleased God so to
place us； and it must please me also。 I ask you； what is human
life？ Is not it a maimed happinesscare and weariness；
weariness and care； with the baseless expectation； the strange
cozenage of a brighter to…morrow？ At best it is but a froward
child； that must be played with and humored； to keep it quiet
till it falls asleep； and then the care is over。〃＇13＇
＇13＇ Op。 cit。； pp。 314； 313。
This is a complex； a tender； a submissive； and a graceful state
of mind。 For myself； I should have no objection to calling it on
the whole a religious state of mind； although I dare say that to
many of you it may seem too listless and half…hearted to merit so
good a name。 But what matters it in the end whether we call such
a state of mind religious or not？ It is too insignificant for
our instruction in any case； and its very possessor wrote it down
in terms which he would not have used unless he had been thinking
of more energetically religious moods in others； with which he
found himself unable to compete。 It is with these more energetic
states that our sole business lies； and we can perfectly well
afford to let the minor notes and the uncertain border go。 It
was the extremer cases that I had in mind a little while ago
when I said that personal religion； even without theology or
ritual； would prove to embody some elements that morality pure
and simple does not contain。 You may remember that I promised
shortly to point out what those elements were。 In a general way
I can now say what I had in mind。
〃I accept the universe〃 is reported to have been a favorite
utterance of our New England transcendentalist； Margaret Fuller；
and when some one repeated this phrase to Thomas Carlyle； his
sardonic comment is said to have been： 〃Gad！ she'd better！〃 At
bottom the whole concern of both morality and religion is with
the manner of our acceptance of the universe。 Do we accept it
only in part and grudgingly； or heartily and altogether？ Shall
our protests against certain things in it be radical and
unforgiving； or shall we think that； even with evil； there are
ways of living that must lead to good？ If we accept the whole；
shall we do so as if stunned into submissionas Carlyle would
have us〃Gad！ we'd better！〃or shall we do so with enthusiastic
assent？ Morality pure and simple accepts the law of the whole
which it finds reigning； so far as to acknowledge and obey it；
but it may obey it with the heaviest and coldest heart； and never
cease to feel it as a yoke。 But for religion； in its strong and
fully developed manifestations； the service of the highest never
is felt as a yoke。 Dull submission is left far behind； and a
mood of welcome； which may fill any place on the scale between
cheerful serenity and enthusiastic gladness； has taken its place。
It makes a tremendous emotional and practical difference to one
whether one accept the universe in the drab discolored way of
stoic resignation to necessity； or with the passionate happiness
of Christian saints。 The difference is as great as that between
passivity and activity； as that between the defensive and the
aggressive mood。 Gradual as are the steps by which an individual
may grow from one state into the other； many as are the
intermediate stages which different individuals represent； yet
when you place the typical extremes beside each other for
comparison； you feel that two discontinuous psychological
universes confront you； and that in passing from one to the other
a 〃critical point〃 has been overcome。
If we compare stoic with Christian ejaculations we see much more
than a difference of doctrine； rather is it a difference of
emotional mood that parts them。 When Marcus Aurelius reflects on
the eternal reason that has ordered things； there is a frosty
chill about his words which you rarely find in a Jewish； and
never in a Christian piece of religious writing。 The universe is
〃accepted〃 by all these writers； but how devoid of passion or
exultation the spirit of the Roman Emperor is！ Compare his fine
sentence： 〃If gods care not for me or my children； here is a
reason for it；〃 with Job's cry： 〃Though he slay me； yet will I
trust in him！〃 and you immediately see the difference I mean。
The anima mundi； to whose disposal of his own personal destiny
the Stoic consents； is there to be respected and submitted to；
but the Christian God is there to be loved； and the difference of
emotional atmosphere is like that between an arctic climate and
the tropics； though the outcome in the way of accepting actual
conditions uncomplainingly may seem in abstract terms to be much
the same。
〃It is a man's duty；〃 says Marcus Aurelius； 〃to comfort himself
and wait for the natural dissolution； and not to be vexed； but to
find refreshment solely in these thoughtsfirst that nothing
will happen to me which is not conformable to the nature of the
universe； and secondly that I need do nothing contrary to the God
and deity within me； for there is no man who can compel me to
transgress。 He is an abscess on the universe who withdraws
and separates himself from the reason of our common nature；
through being displeased with the things which happen。 For the
same