ossibility of failure in respect of the end
constitutionally indicated,--here only the avenues of temptation, by
which alien elements come in to array the man against himself in
a terrible conflict, so sublime that it is a spectacle to heavenly
powers. It is only as this rationality is clearly developed, and is
allotted its just place in Moral Science, that the universal structure
to which we have already alluded, and which, as we saw, culminated
in the will, assumes its peculiar sublimity. For the _voluntariness_
which is consciously realized in reason gives man the mastery over
constitutional processes, not merely to direct, but even to thwart
them; nor this merely for himself, but it is in his power, through
the nullification of his own constitution, to nullify also that of the
world, to dally with the institutions of Nature, and on the grandest
scale to play the meddler.

Merely of itself, apart from reason, the will could only work out its
teleological type in darkness and by blind necessity; there could be
no goodness, for this involves conscious elements. But through reason,
that which of itself the will would yield as unconscious impulse
obtains _representation_, and thus becomes a recognized principle,
which in connection with the feelings involves an element of
obligation.

Conscience, thus, instead of being a separate and independent faculty,
is, as Dr. Hopkins also places it, a function of the moral reason.
Into the courts of this reason come not only the higher indications of
will, but also the impulses of appetite, instinct, and affection,--not
moral in themselves, indeed, but yet assuming the garments of morality
as seen in this high presence.

That which was made fundamental by Kant, in all that he has left on
the subject of Moral Philosophy, is the position that it is wholly
to be developed out of practical reason, or will as represented in
reason. The same position is fundamental in President Hopkins's work,
and it is here that its philosophic value chiefly rests. This position
is developed in plain English, with strict scientific truth, and yet
with a warm and sympathetic glow, as regards outward embodiment,
that very much heightens the elevating power of the principles
and conclusions evolved. Nor is man, because of his independent
personality, made to stand alone, but always is he seen in the
higher and All-Comprehending Presence. Ideal truth is reached without
necessitating Idealism, and harmon