84 
portance of the heroic forms of virtue, and 1 think that I fully 
appreciate their grandeur. But I deny that this depreciation 
exists, and assert that the entire objection is owing to the 
absence of a sound philosophy, which has prevented us from 
appreciating the character of its teaching. 
83. The objection is based on the misapprehension to which 
I have already alluded, that Christianity professes to elaborate 
either a complete body of ethical doctrine, or a perfect moral 
code ; and that if circumstances have compelled her to bring 
one class of virtues into prominence, it amounts to a deprecia- 
tion of those which are not. Let it be observed that the 
heroical virtues are those which are pre-eminently suited to 
flourish on the soil of human nature, and have a tendency to 
degenerate into vices. Every instinct of man, when he is not 
a prey to the basest sordidness of selfishness, is in their 
favour. The contrary is the case with the milder ones. The 
whole force of the passions runs counter to them. Chris- 
tianity, therefore, concentrates all its moral force on the side 
of the weaker power. But it is not true in fact, that the great 
moral principles which she inculcates are not favourable to 
the growth of these aspects of virtue, when they are placed in 
due subordination to those of a milder type. Two of these are 
sufficient to prove this, — her principle of faith and that of self- 
sacrifice, which constitute the chief corner-stones of her system 
of morality. Faith is the very foundation of courage. . Without 
it the virtue cannot exist, except as a mere animal passion. Self- 
sacrifice occupies the same position in reference to all political 
virtue. Both together produce the highest forms of nobleness 
of character. One particular aspect of the principle of faith 
which she inculcates, not only produces the courage of the 
martyr, but it forms the highest ground on which to base the 
calmness of the politician, or the pure elevation of spirit of the 
hero. 
84. Whatever may have been the impelling principle which 
induced such multitudes of Christians during the fourth and 
fifth centuries to forsake their duties as citizens, and retire 
into the desert, it is impossible to justify their conduct either 
by the spirit or the letter of the moral teaching of the blew 
Testament. I ask, Have not those who have been most com- 
pletely penetrated by the spirit of Christianity exhibited the 
political virtues in their highest forms ? What single influence 
had pagan virtue to produce for the amelioration of man’s social 
condition capable of being put in comparison with the spirit 
of self-sacrifice which the author of Christianity has infused 
into the breasts of multitudes of men and women? Will the 
cold abstraction of philanthropy or public spirit ever kindle a 
