A short summary may indicate the essence of the argument. It is only necessary to observe that the phrase 'natural religion' is part of the disguise. It enables the author to avoid an explicit attack upon revelation; but it is superabundantly obvious that the word 'natural' is superfluous. Revelation is really a fiction, and all religions are 'natural.' A religion is called a 'superstition,' as 'Philip Beauchamp' remarks at starting, when its results are thought to be bad; and allowed to be a religion only when they are thought to be good.[611] That device covers the familiar fallacy of distinguishing between uses and abuses, and, upon that pretence, omitting to take bad consequences into account. We must avoid it by defining religion and then tracing all the consequences, good or bad. Religion is accordingly taken to mean the belief in the existence of 'an Almighty Being, by whom pains and pleasures will be dispensed to mankind during an infinite and future state of existence.' The definition is already characteristic. 'Religion' may be used in a far wider sense, corresponding to a philosophy of the universe, whether that philosophy does or does not include this particular doctrine. But 'Philip Beauchamp's' assumption is convenient because it gives a rational reasoning to the problem of utility. Religion is taken to be something adventitious or superimposed upon other beliefs, and we can therefore intelligibly ask whether it does good or harm. Taking this definition for granted, let us consider the results.