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excellence of our training. Our fault has been that we have not superadded 
to it as we ought, the teaching of Christian morals. Christian morals in 
written revelation supply a motive power, which is not to be secured any- 
where else, that motive power being, no doubt, the principle of faith. 
I think if we added this to our Aristotelian teaching at Oxford, then 
the teaching would afford a clear and satisfactory training in morals. 
The meeting was then adjourned. 
REPLY BY THE REV. W. W. ENGLISH. 
I am favoured with a copy of the speeches delivered during the two nights’ 
discussion on my paper, and requested to return it with a “ brief reply as 
soon as possible.” I will therefore take up the speeches in order, and if I 
omit anything of importance I must plead an imposed “ brevity ” as my 
excuse. 
The Rev. C. A. Row. 
I must pass over all such unimportant remarks as those on “faith,” 
because I have nowhere in a passing reference to it professed to define its 
full meaning. It appears to me absurd to criticise such passing observations 
as if they were intended to set forth a writer’s full views. Mr. Row thinks 
my paper has not taken so “ wide a view as it might have done,” and says 
“ moral philosophy is exceedingly extensive ; ” but I have taken a much 
“wider” view than even Mr. Row, for I have said that in its “relations 
and interactions ” it is universal. Mr. Row says : — “ The author in his 
subsequent pages implies that the intellect always follows, and does not 
precede moral action ; ” the author never wrote a sentence which implied 
anything so absurd. Is the arrangement of this essay not as follows — 
“ springs ” — “ regulative principles ” — “ the efficient cause of action ” ? What 
authority can Mr. Row have for taking this moral machinery to pieces, and 
say that I have placed the action of “ intellect ” after “ moral action ? ” Mr. 
Row actually confuses my analysis of conscience with moral action ! Moral 
action comprises the sensitivity which excites — the intellect, or reason and 
conscience, which guide — and the will which perfects action. Mr. Row and 
another speaker refer to a quotation from Dr. Adam Smith, and invite me 
to justify it from history ; but the following remarks will correct an apparent 
oversight and misconception. First, Dr. Ada^p Smith’s words are “ after the 
age of Augustus,” and not, as Mr. Row says, “ in the reign of Augustus.” 
Secondly, the passage is not a quotation from any ancient author at all, but 
Dr. Adam Smith’s own description of the views of Platonists in general. If 
VOL. III. 2 H 
