ed the character of Christ, and spoke reverently
of the church and her doctrines. Morality, with him, was developed into
religion, not religion into morality. The so-called revelation was only
the mythical copy of the moral law already implanted in our nature. He
believed in a universal religion. Everything peculiar and won by
struggle should be given up; all strife of opinions should cease at
once. Kant designed, in the main, to curb the illicit exercise of
Reason, but his failure to indorse the great doctrines of our faith,
because revealed, threw him on the side of the Rationalists. His
adoption of God's existence, the soul's immortality, human freedom, and
original sin, was not due to his belief in these doctrines as revealed,
but as intuitive. He gradually became a devotee to his own method of
thinking, and it was his aim not to teach _what_ but _how_ to think. He
often told his students that he had no intention or desire to teach them
philosophy, but how to philosophize. It was through Kant that the terms
_Rationalist_,--one who declares natural religion alone to be morally
necessary, though he may admit revelation,--_Naturalist_--one who denies
the reality of a supernatural divine revelation,--and
_Supernaturalist_--one who considers the belief in revelation a
necessary element in religion, came into use, and Rationalism and
Supernaturalism became the principal division of theological
schools.[33]

As Descartes had broken up the scholastic philosophy by considering man
apart from his experience, so Kant now gave the death-blow to the
philosophy of Protestant Germany by looking at the mind apart from its
speculations. "The moral effect of his philosophy," says Mr. Farrar,
"was to expel the French Materialism and Illuminism, and to give depth
to the moral perceptions; its religious effect was to strengthen the
appeal to reason and the moral judgment as the test of religious truth;
to render miraculous communication of moral instruction useless, if not
absurd; and to reaewaken the attempt which had been laid aside since the
Wolffian philosophy of endeavoring to find a philosophy of
religion."[34]

Among the antagonists of Kant, Jacobi was perhaps the most powerful. He
was not content that, in these metaphysical speculations, reason should
reign supreme. His belief was that feeling was of as much importance as
the deductions of the intellect. He mastered the various systems of
philosophy and rejected them, Kant's a