But while this truth gives to Christian Ethics its distinctive character and pre-eminent worth it does not throw discredit upon philosophical Ethics, nor indeed separate the two departments by any hard and fast lines. They have much in common. A large domain of conduct is covered by both. The so-called pagan virtues have their value for Christian character and are in the line of Christian virtue. Even in his natural state man is constituted for the moral life, and, as St. Paul states, is not without some knowledge of right and wrong. The moral attainments of the ancients are not to be regarded simply as 'splendid vices,' but as positive achievements of good. Duty may differ in content, but it is of the same kind under any system. Purity is purity and benevolence benevolence, whether manifested in a heathen or a Christian. While, therefore, Christian Ethics takes its point of departure from the special revelation of God and the unique disclosure of man's possibilities in Christ, it gladly accepts and freely uses the results of moral philosophy in so far as they throw light upon the fundamental facts of human nature. As a system of morals Christianity claims to be inclusive. It takes cognisance of all the data of consciousness, and assumes as its own, from whatever quarter it may come, all ascertained truth. The facts of man's natural history, the conclusions from philosophy, the manifold lights afforded by previous speculation--all are gathered up, sifted and tried by one all-authoritative measure of truth--the mind of Christ. It completes what is lacking in other systems in so far as their conclusions are based upon an incomplete survey of facts. It deals, in short, with personality in its highest ranges of moral power and spiritual consciousness and seeks to interpret life by its greatest possibilities and loftiest attainments as they are revealed in Christ.