67 
formity with the principles of ancient . philosophy, proves 
that the resisting principle in man is a rational one, 
standing in the closest union with his moral nature, and that 
the thing necessary to render resistance successful, is to 
deepen and intensify the force of the conviction. The free- 
dom of man consists in the power possessed by the will to 
concentrate the attention of the mind on the conviction or the 
opposing principle. Such a conviction, to render it efficacious, 
must be in the closest connection with the always true, and 
an evil line of conduct is only possible when the mind is out 
of this relation, and causes the conviction to become latent. 
Human degradation becomes complete when, through re- 
iterated acts of vice, the perception of the obligation of the 
moral law gradually ceases to exist, or its fulfilment is 
no longer recognized as conducive to our happiness. . This 
analysis brings us into close contact with a portion of 
the principle of faith as taught by Christianity, and proves 
that it is a development of man's rationality. Philosophy 
recognized its truth, but it wanted a power to create con- 
victions, and to maintain them in a state of activity. 
46. But the principle of faith exerts a far wider influence 
on human nature than that which has been already assigned 
to it. It is co-extensive in its action with all the activities of 
man. According to popular views, it is almost entirely con- 
fined to subjects connected with religion. Such a view will 
not stand an analysis of the springs of human action. 
Language itself testifies to the contrary; for we are constantly 
compelled to speak of it as extending its influence to things 
completely secular. 
47. When we analyze the springs of human aetion, we find 
that all action is invariably grounded on a conviction of some 
kind. This conviction may be, and is often, false ; but without 
one all action is impossible. It forms the rational part of 
that which we designate motive. If a man will investigate 
the nature of his motives, he will find that they are always 
connected with convictions which are either rational, or which 
he supposes to be so. A man can only act when he believes 
that the action is desirable under the circumstances, and he is 
impelled to action by that belief. This belief differs in nothing 
which I can discover, from that which the New Testament 
designates faith, except on the subject matter on which it is 
exercised; the one being on the palpable realities of this life, 
the other the unspeakable ones of the spiritual world. What 
is it which impels man to action ? The only reply which can 
be given is, a conviction, belief, or faith, which are names of 
the same thing under different modifications. What imparts 
