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the contemplation of the present in speculation. They had 
no sufficient faith in their ideal or in the forces at their com- 
mand to induce them to exert themselves to make it become 
the actual. Hence the unpractical character of all ancient 
philosophy. Still I maintain that the philosophers were right 
in their general principles, nor has the utmost, extension of 
philosophy in modern times succeeded in invalidating them. 
They felt, and felt truly, that although a mighty moral power 
existed in the principle of habituation, the necessary conditions 
of its action to make it capable of reforming mankind were 
wanting, and that all other moral forces were inadequate to 
resist the energy of the principles which impel men to evil. 
The only other principle with which they were acquainted was 
that of pure reason, but they took a most imperfect view of its 
nature. With them reason was nearly coincident with pure 
intellect. They saw that reason had some relation to the 
moral nature of man, but their views respecting it were im- 
perfect. Their divisions of man's intellectual and moral being 
were founded on arbitrary principles, and frequently split him 
up into as many distinct entities. Hence it was very difficult 
to bring it to bear as a force capable of influencing the 
moral nature of man. When she left the regions of pure 
intellect, her voice was uncertain. She produced no power- 
ful convictions on subjects capable of acting , on our moral 
being. On such points she cried, in despair, “ What is 
truth ? ” Until truth assumes the form of a conviction it is 
incapable of stirring the depths of the inmost recesses of our 
spiritual nature. 
33. But Christianity appeared and declared herself to be m 
possession of a new moral force, by means of which the good 
could be strengthened in their goodness, those, who possessed 
an imperfect power of self-control could be delivered from. the 
tyranny of the passions, and a new life could be infused, into 
those who were morally corrupt. In a word, she proclaimed 
herself capable of doing those very things which the philo- 
sopher admitted that he did most imperfectly, or that he was 
incapable of accomplishing. She not only speculated, but 
proceeded to put her plan of action into execution. In her 
peculiar language she designated the spiritual power by which 
she acted on mankind by the word “ faith. ;J What has philo- 
sophy to say as to her principle and modus ojperandi? I 
answer that, as far as her testimony reaches, it is certainly in 
her favour. 
34. It maybe objected that I am going to enter on subjects 
too sacred for philosophical discussion, which are within the 
province of theology, and not of philosophy. There are not 
