The Indistinctness of Ideas and the Commentatorial Disposition of those ages have already been here brought under our notice. Viewed with reference to the opposition between Experience and Ideas, on which point, as we have said, the succession of opinions in a great measure turns, it is clear that the commentatorial method belongs to the ideal side of the question: for the commentator seeks for such knowledge as he values, by analysing and illustrating what his author has said; and, content with this material of speculation, does not desire to add to it new stores of experience and observation. And with regard to the two other features in the character which we gave to those ages, we may observe that Dogmatism demands for philosophical theories the submission of mind, due to those revealed religious doctrines which are to guide our conduct and direct our hopes: while Mysticism elevates ideas into realities, and offers them to us as the objects of our religious regard. Thus the Mysticism of the middle ages and their Dogmatism alike arose from not discriminating the offices of theoretical and practical philosophy. Mysticism claimed for ideas the dignity and reality of principles of moral action and religious hope: Dogmatism imposed theoretical opinions respecting speculative points with the imperative tone of rules of conduct and faith. If, however, the opposite claims of theory and practice interfered with the progress of science by the confusion they thus occasioned, they did so far more by drawing men away altogether from mere physical speculations. The Christian religion, with its precepts, its hopes, and its promises, became the leading subject of men's thoughts; and the great active truths thus revealed, and the duties thus enjoined, made all inquiries of mere curiosity appear frivolous and unworthy of man. The Fathers of the Church sometimes philosophized ill; but far more commonly they were too intent upon the great lessons which they had to teach, respecting man's situation in the eyes of his Heavenly Master, to philosophize at all respecting things remote from the business of life and of no importance in man's spiritual concerns. Yet man has his intellectual as well as his spiritual wants. He has faculties which demand systems and reasons, as well as precepts and promises. The Christian doctor, who knew so much more than the heathen philosopher respecting the Creator and Governor of the universe, was not long content to know or to teach less, respecting the universe itself. While it was still maintained that Theology was the only really important study, Theology was so extended and so fashioned as to include all other knowledge: and after no long time, the Fathers of the Church themselves became the authors of systems of universal knowledge.