78 
If such, be her character (and it is one which true philo- 
sophy will assent to), it follows that many duties may exist 
which she has passed over in silence. As a fact, no one can 
doubt that her precepts, and special embodiments of the great 
principles of duty are always called forth by particular circum- 
stances ; and the idea that she designed to enunciate an abstract 
code of morals applicable to all time is inconsistent with her 
structure, her teaching being always fragmentary. If this 
were not so, it would have been impossible to stop short 
of the elaboration of a complete moral code and a system 
of ethical doctrine. To have done the latter would have con- 
verted her from a revelation into a philosophy. I maintain, 
therefore, that Christianity is philosophically correct : 1st, in 
the absence in it of a positive code of morals; 2ndly, in 
being content with laying down the great principles of moral 
obligation, and presenting to the reason a succession, of con- 
victions adequate to impart to them vitality ; Brdly, in allow- 
ing the mind which has been penetrated by her principles to 
become a law to itself. . 
70. But what with regard to many of the precepts found m 
the Gospels ? Are they intended as definite laws for all time ? 
I answer that such cannot be the intention of even those which 
are stated in the most absolute terms ; because, when they are 
applied as simple rules of action, they are impossible to be 
applied in practice ; and, what is more, the person who uttered 
them did not himself so apply them. Nor is it possible that 
any person could have been so ignorant as to imagine that 
they were capable of such application, except in an ideal state 
of human society, where they would be useless,. because they 
would not be required. It is utterly absurd, in those , who 
assert that Christianity is of purely human origin, to attribute 
such stupidity to its author. The more completely human is 
the origin which we assign to it, the more necessary is it to 
admit that a profound wisdom superintended its elaboration, 
unless we are prepared to assert that folly and chance can 
effect what all the powers of philosophical research have failed 
to accomplish. r , ? 
71. These considerations will sufficiently dispose ol most ol 
the difficulties which have been urged by Mr. Lecky, m his 
recent work on “ The History of Morals from Augustus to 
Charlemagne,” with respect to some features of the moral 
teaching of Christianity. In mentioning with, disapprobation 
any portion of this most important work, I think it due to its 
author to express my concurrence in the larger number of the 
positions maintained in it, subject to different degrees o 
qualification. This, in many cases, is absolutely required. 
