Page:Popular Science Monthly Volume 5.djvu/753

doubtedly I do hold that the view I have taken of the relations between the physical and mental faculties of brutes applies in its fullness and entirety to man; and, if it was true that the logical consequences of that belief must land me in all these terrible things, I do not hesitate in allowing myself to be so landed. I should conceive that, if I refused, I should have done the greatest and most abominable violence to every thing which is deepest in my moral nature. But now I beg leave to say that, in my conviction, there is no such logical connection as is pretended between the doctrine I accept and the consequences which people profess to draw from it. Many years ago I had occasion, in dealing with the philosophy of Descartes, and some other matters, to state my conviction pretty fully on those subjects, and, although I know by experience how futile it is to endeavor to escape from those nicknames which many people mistake for argument, yet, if those who care to investigate these matters in a spirit of candor and justice will look into those writings of mine; they will see my reasons for not imagining that such conclusions can be drawn from such premises. To those who do not look into these matters with candor and with a desire to know the truth I have nothing whatever to say, except to warn them on their own behalf what they do; for assuredly, if, for preaching such doctrine as I have preached to you to-night, I am cited before the bar of public opinion, I shall not stand there alone. On my one hand I shall have, among theologians, St. Augustine, John Calvin, and a man whose name should be well known to the Presbyterians of Ulster—Jonathan Edwards—unless, indeed, it be the fashion to neglect the study of the great masters of divinity, as many other great studies are neglected nowadays. I should have upon my other hand, among the philosophers, Leibnitz; I should have Père Malebranche, who saw all things in God; I should have David Hartley, the theologian as well as philosopher; I should have Charles Bonnet, the eminent naturalist, and one of the most zealous defenders Christianity has ever had. I think I should have, within easy reach at any rate, John Locke. Certainly the school of Descartes would be there, if not their master; and I am inclined to think, in due justice, a citation would have to be served upon Emmanuel Kant himself. In such society it may be better to be a prisoner than a judge; but I would ask those who are likely to be influenced by the din and clamor which are raised about these questions whether they are more likely to be right in assuming that those great men I have mentioned—the fathers of the Church and the fathers of philosophy—knew what they were about, or that the pigmies who raise this din know better than they did what they meant. It is not necessary for any man to occupy himself with problems of this kind unless he so choose. Life is full enough, filled amply to the brim, by the performance of its ordinary duties; but let me warn you, let me beg you to believe that if a man elect to give a judgment upon these great questions; still more, if he