as a great moral and spiritual society, for tlie purpose 
of using the principle of habituation in the formation ot 
human character. Under its influence habit reacts on faith 
and faith on habit, and each strengthens the other as a moral 
force. The subject is a very tempting one, but I must forbear 
entering on its further discussion, and content myself with 
observing that the institution of the Christian Church, as a 
moral and spiritual society, is in conformity with the teaching 
of sound philosophy. The more thorough is the investi- 
gation, the more strong is the proof that whatever philosophy 
saw in dim outline, Christianity has realized as a substantial 
reality. . 
65. I must now offer a few observations on objections which 
have been made to particular aspects of the moral teaching of 
Christianity. It has been urged as an objection, by persons 
who cannot have carefully considered the question, that it 
does not contain a complete moral code. The fact that it 
does not contain a complete one, I admit, and maintain that it 
was never intended to do so. That the absence of one can be 
made an objection on any principle of sound philosophy, I 
deny. 
66. A code of morals which will supply a rule ol action, 
in all the complicated relations of life, is as great an im- 
possibility as a coat which will fit every man under all cir- 
cumstances, or a dress which will be exactly adapted for 
all seasons and countries. However minute may be the code 
of morals which is elaborated, the mind of man will go beyond 
it, and burst the bonds with which it is attempted to be en- 
circled. This is proved by every attempt which has been 
made to elaborate a system of casuistry which shall determine 
beforehand the course which duty dictates, under all circum- 
stances, and meet the case of all consciences. With whatever 
degree of minuteness it may have been elaborated, universal 
experience has proved that it is necessary to frame one in- 
volving finer and finer distinctions, until all inward life expiies 
under the influence of a minute system of hair-splittings, and a 
burden is imposed on the conscience which is utterly intolerable. 
The healthiness of moral action consists in the unconsciousness 
with which great principles are applied to particular cases. 
In this point of view, there is a striking analogy between our 
moral and physical nature. The healthiest condition of the 
latter is when our conscious perception of it is the least. A 
constant watching of it, and turning our eye inward upon it, 
is inconsistent with its well-being. So it is with our moral 
nature. It acts as it ought, when we are content to allow 
great principles unconsciously to evolve their own result. A 
