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wanting those who will say that the mod© in which Chris- 
tianity acts on the mind of man cannot be reduced to the 
forms of philosophic thought. I readily admit that there are 
subjects in Christianity which transcend the limits of human 
thought to trace to their utmost depths. Some ultimate prin- 
ciples must be assumed or received as axiomatic. But this 
is no peculiarity of Christianity. It is common to it with 
every other subject of human thought. The refusal to submit 
our religious convictions to rational inquiry must end in a 
disastrous result — the belief that they will not endure such 
inquiry. If reason be denounced, I ask what are we going to 
substitute in its stead ? It will, perhaps, be answered, faith. 
I answer, what is faith except another name for reason, exert- 
ing itself as a certain definite subject matter ? Is it a mental 
conviction, or is it not ? If it has some foundation on which 
it rests, it must be either a rational one or nothing. It may 
be said to be an intuitive perception. I answer that an in- 
tuitive perception is a rational conviction. If one man asserts 
that he has intuitive perceptions of which others are destitute, 
he cannot expect that they will accept them as verities on his 
unsupported assertion. If he wishes others to believe, he 
must adduce evidence ; and he can only do this by appealing 
to reason. Some say that faith is a peculiar mental process, and 
that its essence is a reception of truth on authority. I reply, the 
admission that it is a mental process proves it to be a rational 
act, and that it is necessary that the terms of that which is 
proposed as an object of faith must be capable of comprehen- 
sion by reason; and the authority on which assent is supposed 
to rest must be capable of approving itself to our reason. But 
as to the objectio'n itself, it is evident that, as far as Chris- 
tianity is an influence which exists in and exerts a power over 
the moral world, and constitutes one of its facts, it falls within 
the legitimate province of philosophy to examine its nature 
and the mode in which it is exerted. . There may be lacunae 
over which philosophy can erect no bridge. This happens in 
many other subjects of human thought, and does not hinder 
our philosophy, as far as it goes, from being real. It will be 
a great advantage if philosophy can be made to point out 
where these lacunae, which lie beyond her powers to inves- 
tigate, are to be found. I hope to point out one or two such 
in the sequel. What I contend for is, that as far as Chris- 
tianity exhibits a power which influences mightily the springs 
of human action, and is brought to bear on man's outward 
life, her modus operandi is a proper subject of philosophical 
investigation ; and if philosophy determines that it is in con- 
