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 CON TENTS: 
 
 VH:*THE FIRST CAUSE AS PERSONAL. 
 
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 V V 
 
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 VIII. IS CONSCIENCE INFALLIBLE ? / . ' , 
 
 IX. CONSCIENci AS THIS FOUNDATION OF THE RB- 
 V ■:..•■ LI^ION 0^\SCIENO%;^ ■ .^.- ; " ■• ' ^i' -Uy, 
 
 X. THE LAUGHTER OF THE SOt^ AT ITSELF. .^ 
 
 XL SHXjKESPEARE ON CONSCIENCE. - 
 
 XII. BOtUDSLEY ON HEREDITARY DESCENT. 
 
 
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 C, BLACSSTT BOBfiSTSON, 6 iOE^AK SI^BKBT; 
 
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 #4|>» n»>F^9P BY •♦TOBOU^ news GO]ll>AICT » 
 
 
 
 
 

'V — 
 
 VII. 
 
 THE FIRST CAIJSE AS PERSONAL. • 
 
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 Charlbh Summer— maflr»ttin atqiu venerabtle nom«n— in a biography whiob, if 
 completed as weU aa'it has been begun, wfll daze TrevelyanV 'Ullaoaulay," is 
 represented as standing one morning on the Alpine verge W Italy. He was 
 passing toward the highest glaciers, and noticed at the edge" of the way .a 
 column, on one side of which were' the words Regno Lombardi, and on the other 
 Tyrohie Austria. He passed the monunienK and, suddenly reooUecting that 
 Nhe was leaving Italy, rushed-backward, and with the enthuBiarim which after- 
 wlwd sent him into the conflict with slavery, he removed his hat, waved it 
 towa^i^c^Maggiore and Lago di Como, and towiird Rome akd Naples, Cicero, 
 Sallust,T^itu8, and aU the refit, and said, "I salute Ihee, Italy," and so parted 
 from the lii^of flowers. "A German, Warned, pragmatic, far-seeitig, noticing 
 Sumner's-actiohvwalked back to the samo barrier, removed l^is hat ilnd turnk 
 his face toward >he Fatherland, and said: "Et tnoije tahie I' AlUtHagne." 
 "Forme, I salute Gtemany.?— (Pierce, Edward L., " Memoir and Letters of 
 Charies Sumner," Vol. 11^ p. 126.) Thus opposed in sentiment, these travellers 
 went on. I suppose the German learned to-loye Italy, if he allowed himself tb 
 b© bathed at aU in Sumner's en^thusiasms. It is certain that Sumner learned to 
 love Germany ; for, beyond thd et^emal, deadly ghwiers, he found a Und of 
 ;x<jathedralB, stately universities, greatreligidus historic V«nories, and of patriot- 
 "i6n so intense that old Rome never conquered 'ttie Germin forests, but was sent 
 back daunted by Hermann. Our father* never yielded to the Roman Empire., 
 In Germany Sumner, at last, when looking^ward Italy from the north side of 
 the Alps, rememWed that one meridian joins ^ome and Berlin, the North and 
 the South, and that there is no leaving that meridian until we can outswim the 
 bounds of the sk^^ itself Italy, Germany, are parts of one worid ; and they are 
 fragments of m^, i^ey are travellers of a narrow rtmge, they are provincial 
 hearts and intellects who cannot embrace at once both-iiie cathedrals of the Po 
 and the Tiber and those of the Rhine and Elbe. '\ 
 
 Conscience is Italy; reason ,is Germany; and between them Herbert 
 Spencer and Minsel and philosophers of their sehool in ©very age have thrown 
 up Alps, obstructing the natural transition of travellers from one to the other. 
 ©Miaoience teaches that God is a person. The organic instmots of the souLall 
 point to a Beia^ possessing personality and on whom we are dependent and to 
 
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 whom we owe obIig»tion. Bat it is said that reason, striotly ikerrogated, will 
 not permit us to assfert that Ood is a person ; that an Infinite PeUon is a contra- 
 diction in termss4_iliat we cannot call Qod a person without limliting l&m; and 
 that to limit him is to deny his infinity and absoliitenesB. 
 
 .Many a man in the Italy pt Conscience has paused at its boundary line, on 
 the glacial Alpine heights of thought, and has saluted, as did Sumner, the South, 
 or the moral emotions and instincts ; and then turned with a shiver, taking hold of 
 the bones themselyes, toward the avalanches of the North, Or the idy syllogisms 
 of reason and exact research. If we could only live on the Po always ; if we 
 could be effeminate forever ; if the South were the only quarter of our nature fit 
 to be trusted; if there were no majestic Northern tribes in the soul, that will 
 have reason for their king, we possibly might be allowed in peace to hold the 
 sentimental and effeminate faith that God is a person and that our hearts and 
 his heart may Qome into contact — finite with infinite I Rut a Oerman stands 
 here, too, with our Sumner ; and he removes his hat, and his salutation is in 
 the opposite direction, and we must move on. It is asserted that hundreds and 
 thousands of armies have tried to cross thbse Alps and have perished in the 
 attempt. Herbert Spencer has taken up lus abode on the smnmits, and insists 
 that the avalanches are impassable. Mansel points us to army after army that 
 1^ been stranded in these snows. . Harvard University yonder has one brilliant 
 Spencerian in it, who sits on the Alpine glaciers and denies that God can be ^ 
 known a^ a person, and pities any who seek to find Germany, with its cathedralfi 
 and universities and majestic memories beyqnd the glaciers. — (Fiske's " Cosmic 
 PhUosophy," Vol. II, pp 896, 406, 407, 409.) His voice, however, is *ut the 
 .echo of Spencex^'s, although occasionally more aiKticulate than that of the mast^l , 
 It is to Spencer that we must look chiefly, and to Matthew Arnold and to Manse, 
 and to Alexander Bain for our discouragements, as we attempt to cross the Alps 
 of Nescience. I have a faith, and I have it i|^e it^e of the general law of 
 .the survival of the fittest ; in the name of whfTnas beek^ the steady outcome of 
 philosophy, age after age ; in the name of the sky of selpevident truths, which 
 has in all parts but one curve, that, we can^K^s those Alplk I have four tests 
 of certainty : nntuition, instinct, experimeBHi|i the large rangp, and syllogism. 
 By instinct I feel authorized to say that Qod is/ a person. By ei^periment in the 
 large range I feel authorized to say so. Th^tlbelief works well^ By syllogism, 
 If John Stuart Mill is authority in' l<^c, I am authorized to say that there is sa 
 person, whether he is infinite or not. • AiOod f xists who is a person, and whether 
 we can call him litertdly infinite .or absolute Still does not determine ; but there 
 is a person behind the thought exhibited in the Universe, Syllogism, experiment, 
 and instinct, three parts of the curve, are thu^ visible. Bi;t I never saw a curve 
 yet that did not ran through its fourth qiudrant, acoordlif^ to the law of its 
 three other quadrants. If we, in discussing the organic instinots Of oonsciience 
 and in looking into the uncontroverted-lficts/ concerning the moral facolty, find a 
 sense of obligation and dependence poinnng to a personal God; '^,iJl; these 
 agnostios, these Spencers, these follo^drs of. Arnold, these doubters, 'e^iinie of 
 
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 riBIT CAUSE A8 PKKSOMAL. 
 
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 them orthodox with Maiael, are riRht in »dmitting, m they all do, that oar 
 organic inttineta foroe ol to aot as, if ire weri responsible to a Higher Person, 
 then assuredly we are ifight in saying that the arc of instinct, in this circle of 
 tests of truth, points to Ood as a person. Having a clear view of this one quad- 
 rant only, I will dare UJ project the m^estip curve ; and into the avalanches, into 
 the midAt of the gnarli|d heights, into all that is Alpine here, I will pass boldly 
 on the line of that |iy[uadrant, sure that beyond the sommit I shall find a 
 Germany, one with Ilaly in the beloved South. 
 
 1. WWle it is adijiitted by the highest authoritiea that Conscience teaches 
 it is affirmed by a/ew of these -^ituthorities^hat reason 
 
 that Qod is a person 
 teaches that he is no 
 2. It is affirmed 
 an infinite person is 
 
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 tiat to call God a person is to limit his inanity ; and that 
 contradiction in terms. "Jlfc-^ 
 
 8. In this state of the discussion concerning Conscience, ifit^organic 
 hiBtincts as to its obhJationa to God as a person are to be justified intellectually, 
 it becomes of the utmist importance to show that reason, as well as Oonsoienoe, 
 .teaches that God is a person. 
 
 4. For the purposes of subh proof it is highly advisable now to separate the 
 whole topic of Theistn hito three parts— namely, the demonstration that the 
 cause of the universe possesses intelligence, the dembnstration that it possesses 
 unity, and the demonstration that it possesses infinity. 
 
 The question at the outset is not whethef God is infinite or finite ; but 
 whether he is inteUigent or not. It is my object to establish the proposition 
 thatConsoienoereveahinotmerelyaSomewhat, but a Someone; and, having 
 proved from the p6int of view of mstmct that it d(/es, I must now justify the 
 proof by showing that reason clin make no objiBctions to that conclusion. 
 
 While we are considering mt^^nce as cause, I leave out of view entirely 
 tke enqmry as to its infinity. Tbtt|)|ition is not even raised in the opening of 
 a^argument such as I am presentfg to you whether God is infinite or not. 
 Can we prove that he is Someone? That U the initial inquiry. Can we demon- 
 strate th^t there exists in the universe an intelligence not ourselves ? AfWr 
 demonstrating that the cause which stands before the present universe has 
 intelligence, we. must aisk whether it has unitjr. After having proved the 
 intelligence and the unity, we must treat tlie infinity as a wholly different thing. 
 Separate proofs are adapted to these several truts. Do not overload the 
 definition of God when you begin your argument from reason for his existence 
 as a person. ' ^ 
 
 6. The universe exhibits thought. There ' oailnot be thought without a 
 thinker. The cause of the universe, therefore, i» a thinke*. And a thinker is a 
 person. 
 
 6. But the universe exhibits, so far ai»>&iiman observation extends, perfect 
 unity of thought. Gravitation is the same everywhere, and bo are light, heat, 
 and the o,|her natural forces. ^ 
 
 7. Tito universe, therefore, exhibits one thought, and hut one. * [ 
 
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 8. lU.cwujp, thoi'efore, ia one Thinker, and but one. 
 Inlelligenoe, and but uii«. . > 
 
 The philosophy dominant at Yale CollcKe and at Harvard, a^ lifcrlin Jd »i 
 Halle, at EdinburKh and Oxford and (^anibridgo, i* well reprelMited by thei-e 
 tooiHive BentenoeH fron, the ableiit book on metaphysics Yale Oollfge ban given to 
 ^e world. •• The univerHe." says President Porter, •• is a thought, as well a, a 
 thty As frauRlit with design, it reveols thought, as weU as force. The thoncht 
 . includes the- origination of the forces and their law, as #ell as the combiMtiou 
 and nAe of them. These thoughts must include the whole Universe. It" follows 
 then, that the universe is controlled by a single thought, or the thought of an 
 individual thinker."-(" The Human Intelleot," p. 60L) I ' 
 
 Let us pause and cast ourselves abroad on the Wing of imagination, through 
 some small portion, at least, of the range of truth, disclosed by the foots that 
 thought implies a thinker ond that the thought of the imiverse is one. Take in 
 your hand the mystic instrument called the spectroscope, and bring do*vn Ught 
 from the two planets which last evening I saw near each other in the infinite 
 azure. Here amves a far-traveled ray from Mars; here one from Saturn- 
 here one from.Sirius; here one from the North Star. It left that orb fliiy years' 
 ago, and has not paused, and is hero at last. Certain motals, whej burned 
 always produce definite dark lines in the colored lights c^ the spectroscope Wo' 
 know that zinc produces a line in a particular place, lead in another piaoe, iron 
 in another pbce ; anJ we bring down tl»is light of Mars, of Saturn, And of the 
 Worth Star, and here are the very lines^of^zinc and iron and lead. Matter 
 yonder, fifty years distant for light, we thus k^iow to be much what it U here ^ 
 Meteors have faUen on this earth; the dust qf meteors has been absorbed into 
 ^ planets ; and, for aught I know, in your anti there are particles that come from 
 Hmm. The universe has light in it ; and tbe laws of hght are the same here 
 and at the furthest point visible to the telescope. Light moves in straight Unes 
 here and in straight lines there. Gravitation is the same thing here an^ yonder 
 We cannot imagine a spot in the. universe where the wlipte is less than a" part 
 -^or^here two straight lines can enclose a ?pace, or where any qelf-evident fruui 
 IS false. Thus we feel that the universe exhibits not only a plan, but a^taniform 
 plan. It exliibits not only thought, but harmonious thought. It is « thing but 
 it is a thought ; and it is not me^ly a thought, without further definition' 1 1 
 18 one thought, interiorly self cprisistent ; and not a fagot of self-contradictions • 
 This immeasurable but inconti-oyertible unit^ is before our eyes. It demonstrates 
 unity in the thought of the universe, ond therefore unity in the Thinker Tlie 
 universe exhibits one thought, and but one. Its cause, therefoie, is one Thinker 
 and but one ; one Pe^f onal Intelligence, and but one. ' 
 
 Adhere, withopt a particle of wavering, to the proposition that there cannot 
 be a thought without a thinker. Tliat is Des 'CartesVfundamental axiom ihe' 
 comer-stone on which hfe placed himself face to face with all skepticism and' 
 unrest, and is the pomt of philosophy where certainty is firmest up to this hour 
 There cannot be a thought without « person. I think ; therefore, I a^n a peiFou 
 
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THB riMT CAUHR AS PBBRONAL. 
 
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 There !• thought not oar owii in the nhlyene; therefore, there ie » perron in 
 thp aniverte not oaraelvea. The thought ia one; the thinker, therefore, ie one. 
 Hjmethnee, when I Ht«nd under the dome of that trutli^ I am moved m the 
 ojustellAtions never stir me. The old aonga onoe »ung in the Temple yonder on 
 « hill that haa infliioneed the ages more than Athena or Home oome into my 
 thoughtii; but these oalla are altogether too feeble to start the enthuaiaam which 
 burata up faoe to faoo with tlie soientiflo method in our day. We must .expand 
 David'a outlook upon the univerae. No doubt he beheld tlie moral law more 
 vividly than we do. No doubt he had interior insight anoh as belonga to that 
 Rtvango race of which he was a representative. Tlie (ireek knew art better than 
 we do. Compared with him, wo are uiiooqth. Compared with the Hebrew in 
 Ilia beat estate, we are moraily imperoeptive. But these grandeurs of law which 
 <iod seems to liavo revealed to us, the Ayran race; these grandenra of co- 
 ordination which make us, in our fragmentariness of endowment, aometimea 
 almoat |sontent with a mere Ooamio Deity, without mnoh thought of a peraon— 
 W0 muat unite them all, the modem with UiA Greek and Hebrew orgau-pipea. 
 - Lut the music proceeding from them all together— falling, expan^jng, filling the 
 dome of the universe— that is but a shepherd's pipe, compared with the melodies 
 that riae id any full-orbed soul whenever we look aloft into the a/.nre represented 
 by the simple certainty that there cannot be in the univerae thought not our 
 own withc^t a person not ourselves; and that, as the thought is one, ao that 
 porsonalit^ia one. Let us be glad. Let us lift up our hearta. Let na aay to 
 the eternal gates of science : •• Lift up your heads, that the/King of Glory may 
 . come in," The day is coming when another 4ge will say ihis to the gates that 
 havQ. foundations. The dayHs coming when our transit0vy stage ol thought— 
 simply the sophomore yea^ in human investigation, in wiiioh we can afk more 
 questions than we can answer— will be looked back tfpon with disdain. The 
 day is coming when the iron lips of science will utter the words of the Psalmist 
 and the words of all natural law: •' Lift up the gatea^n which the Pleiades are 
 b^ornam«itsl Lift up the gates on wliich all the immensities and the infinities 
 l^l^e eternities are but so much filigree I Lift up these gates, and the King— 
 W««liortal, Eternal, Invisible, not ourselves, and who kves Truth, Beauty, and 
 Righteousness— will gome in t " 
 
 9. The Infinite and the absolute are words which mean notiiing T^Ieas we 
 nuderstandiky ^em that which is absolute or infinite In some given attribute. 
 
 StuartMill was no partisanon the side of Theism; but his. disaatisfaotion 
 with Manflel'a 'and Spenoer'a uae oC .the words Infinite an* Absolute is well 
 known. . Space we caU infinite ; and we mean not vaguely that it ia the infinite 
 or the absolute, but that it ia infinite in one particular quality— namely, ezten- 
 sioa. If you apeak of space as the Infinite or Absolute, without stating in what 
 quality the object meant ia infinite or absolute,' you at once oonfose men, 
 hecaoae yon are not expreaamg a definite idea.' Herbert Spencer, llAneel, and 
 ttiour followers are oonatantly telling ua we mast think thus and so ooneellking'j,; 
 4».e Infinite and the Absolute. Now sobstitnte for these terras tho InfinitcvJbeing, "''. 
 
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 LBOTl/MM BY TU UV. JOMPH OOOI. 
 
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 tlMi Ab.oInt« beipg, knd rery •ftim th«ii' •»p«i«loi»"irHI U mak^JMnM. or 
 ' I?. ""^^lif* 'H""^ °' !»lM|»h«my. The AbnoluU, it i. Mid, ,uu«l oontiih .vary. 
 IWjf. -•Th.r.U.ooBtr.dioUoo." My. M«im1. "in oonotiring th« Influit. 
 •pd Abtolnto »■ penonal ; an^ there ie » odntradioUon in oonbeivinf it m 
 Impemonal. It oannot. without oontrSdicrtion, be -repreiented m Mtlve; 
 nor^^^ithout equal oontnuUoUon. be repreeedted m inMtive."-("LimiU 
 of Religion. Thoaght." Lect. II.) "To define God." .aid Hpino>a. "is to de{iy 
 him." If we limit Ood by .aying thai he oannot do evil, w« are pntting a 
 bound upon bte nature and bo i. no longer infinite. Well, all this deii.e and 
 Often deadly vapor arose from, a falM definition of the Absolute and the Infinite. 
 Say an infinite being, one who k infinite in^oodnoH., oannot be evil, and then 
 •»y that .uoh an afiinnation implies limitation of Qtfd I Bay that two atrAight 
 line, oannot enoloae a Apace, and then affirm that «uch an afilrmation involve, 
 limitation of tiie <iualitiea of th* object that ia infinite, and you oonfnae aU 
 thought, simply because you arci youraelf oopfused. The Absolute, the Infinite, 
 are word, that have no real significance unleu taken in connection with some 
 quality. You must come down to the concrete always to get the meanlpg of 
 these abstract terma; and the men who sit among the glaciers of the Alps, and 
 toll ua the Alps cannot be ptkaahdi, are sitting not outhe concrete rock, not even 
 on, the snow, but on the fog. We apeak of time as infinite ; but we mean only 
 that It is infinite in o^e respect, duration. In a similar sense, the one Thinker 
 whontands behind the one thought of the Universe has been termed idfinite in 
 the sense of possessing infinite power, and absolute > the sense of absolute, 
 finished, completed goodness and knowledge. ' . » . 
 
 .10. It is certain that infinite space is space ; infinite tim« is time ; infiAite 
 power 18 power; infinite knowledge is knowledge; and infinite goodness is 
 goodness. ' - 
 
 11. What is affirmed, therefore, in calling the divine attributes of power 
 knowledge, and goodneih infiuite is iutelh^lo and involves no self-coniradiotion. 
 
 12. Except the element of infinity, any given quality is the same in its 
 infinite, as in its finite development. We cannot adequately conceive' the 
 quantity, but we may the quality of air infinity. 
 
 Spacfe is just the same in its infinite a. in its finite development. Powe* ia 
 just the kame in its infinite as in its finite development. IndeeS, we never hear 
 objecUon to likening God to man brought against this attribute of power. We 
 are told thai we are constantly faUing in^o anthropomorphism, but that the 
 tendency of science is to de-anthropom)tephiiation. This is getting to be a very 
 popukr word, my friends, so we must ac<^ustom ourselves to it. Anthropo- 
 morphization— that means simply an cxoessiVe tendency to liken God to man, 
 and de-anthropomorphization meay the opposite. Spenoe^ and his school often 
 forget that there is anthropbmorphiam in iheur own characterization of the 
 Cause of the Universe aaa Powe|f. Goethe skid we never know how anthropo- 
 morphio we are ; and I think Matthew Ambld himself does not know how 
 iganthropomorphi^h^iB. He is Constantly employing phraseology that implies^ 
 
 > 
 

 THB riMT-^OAUtB^M raBgOIUI<* 
 
 M 
 
 /^ 
 
 p«raon*IItjr in Oo«l. " The EtarnAl nut (>iini«lv«a Iovm " ; •« (he EUrnftt not our< 
 ■•IvM hat^a." "Tba KUrnal notouni«ivM'^b«p«nouid«tooDtt»ntl7. Ufooanw, 
 h* tiokinu thftk by pcraoMifloftUon b« m«^ onlj poetry. 1)at tbia poetry U 
 orgMiio. iutinotive, oonsiitutionftl. M»ttb«w Arnold'* fknioua propoaition tb«t 
 tba J«wa did not b'li«v« in * Ood eioopt poetioklly ; th»t thay a)w»ya knaw • 
 tbara wm no p«raon bayond tba Htamal Powar, not thainaalvca, whioli tbay 
 tbougbt mlula fur rigbtaouanaaa, ia on* of tba abaurdeat of »U tb6 aoo«ntrioitiaa 
 of tha aokool of Noaoianoo. It really bna m»d^ n(» iinpreaaion on aohularly 
 tbougbt, muob m w« re>^ero li|»tthaw Arnold and hia father. If hiaflitler were 
 alire, I think aome.logio*! obaatiaement, at I'eaat, woald be applied to hi« ion^ 
 For ]iia father , bad a atalwart grasp upon pliiloRopby, m well aa the hlatorie 
 •enie. Dr. bah told me tlie other day that Matthew Arnold once said to hltn. 
 In a parlor in London, " I atand aboat where my fatber did " ; knd he oonaidered 
 that remark of Arnold'a al^ indication ofta labltof oar^fiil habita of diaorii^ination. 
 J)r. Dale i>eplied: " Matthew Arnold, your father beiievefl in the peraonality of 
 Ood and waa inspired by tliat truth to heruio 1^^ and he believed that God baa 
 manifeMteid' himaelf in human htetory; and ^mae» things' make a difference 
 between your'^jwn viewa and hi'." -And Matthew Arnold's only reply waa given' 
 in a dazfid, 'uncertain way : " Well, perhaps they do." NqjK, it ia sure that when 
 Amold'4 beat expreasions agree with the biblical language hia inattnot „movea 
 him tow|ird Che attitade which the Bible worda eipreaa ; and that attitude ia 
 adoratioi^ before Ood aa iTpn-son. Tllat the Jew did not believe Ood to be a 
 person is'' a propoaition just as rational as that' the Greek did not belictVe art to 
 be a worihy field for human 'effort. We mi)B[ht as well sky that thj9 Roman 
 ^mpire^ never existed as to say that the Jew did hot bolieve in a personal Ood. 
 
 18. W<h»t is tti«ont,i8tent with goodness will be iuooQsiatent with infinite 
 goodness. , 
 
 Just here I must pause to show you tbe stalwart raanlinesB of John Stuart 
 Mill, ^ansel, you know, believjing in Sir William Hamilton's phrases about 
 the Infinite and the Absolute, a few pastiages which the Master never expanded , 
 into a system, undertook to assert that Ood may be so different from lAan that, 
 if- there is objectionable truth in Revelation, we must not apply to it very sternly 
 the human standards of morality. I revere Mansel; iiut his book on the 
 " Limits of I^ligious Thought " seems to me, as it seemed to John Stuart Mill, 
 oUe of the most' mischievous of modem productions. In the name of the 
 limitation of the huUian faculties and the relativity of all knowledge — a truth 
 wfaion I do not deny, in the sense in Which Sir William Hamilton admit^d it — 
 Mansel affirmed that we never can know intellectually that God is apenon. 
 His goodness may not have laws represented by the self-evident ttuths of 
 oonsoieqpe ; and, therefore, if difficulties arise in Revelation, we must regard 
 the univers^.as a scheme imperfectly oonolprebended, an*^, in case of the Bible, 
 treat it leniently in detail after ite general antliority ia once proved. 
 
 Stuart Mill, remembering thatinfinite goodness is goodness, and that what 
 is inconBiatent with goodness mdSc be inconsistent with infinite goodness, lai 
 
 •t 
 
 .. -' 
 
 \ 
 
 '^7 
 
 
I>6 
 
 LECTURES BY THE BKV. JOSEPH COOK. 
 
 ■I .'> 
 
 ! /■ 
 
 
 down one day and w.ote his opinion 6t Mansers book: "To sav that Go.r« 
 -goodness n.ay be diff,.ent in kind from man's goodness what isUbut a^n/ 
 
 a^stt* ' fTr'P^""?'^^'*^**^^^ -^y P«-"y not b gooSTT^' 
 aB«,rtm words what we do not think in meaning is as snitlble a definition Z 
 can be pren of a moral falsehood. If, instead of the glad tidings thatLw 
 exists a Bemg in whom all the excellencies which the highest hnman^nd can 
 
 Zd b:?« •"'^'r*'"''""''"^'^"^*'' "«• ^ "^^ infoLedtLuheT^u" 
 ruled by a Being whose attributes are infinite, bnt what they are we cannol 
 learn, nor what are the principles of his government, except Ihrt^e Se« 
 
 rZrj' .; 7^^''^^y^''*^*«^ W. Bnt when I am told tha 
 
 nof ml ^^^''* ^""*° "°™^"y' ^ «*y i'^ Pl"'^ *«'«»« tl>«t I wUl 
 
 wUehWhJr \T" r\ */«i°8 -'^y ^"^ve over me. there is one tiung 
 which he BhaU not do; he shall not compel me to Worship him. I will call no 
 Being good who is not what I mean when I apply that epithet to my fellow 
 7:Zu^^t r^^A^^^^ to.Hellf!rnotaocigt:, 
 
 i;z;i;:?ti.z'c''hai^^^^^ 
 
 There was an earthquake rent, into which this, whole philosonhv of 
 '/lu Zr^ tT''' '' ''-' ^° ''' -™« °^ ^«- ^^ -'' JaccZatnl 
 infinfft i^' ***"^"*«« °f knowledge, power, and goodness, each of them in an 
 
 neTh^rrndrn : "^"^^^ ^^^^ ""'°'^' seh-contradicUon attrib^tS t^ 
 ope thinker and to but one, and that one he whose thought the origination and 
 preservation of the universe exhibit . "b on^maiion and 
 
 "^^^SZ:^:^::^ -^-- --« - of relations^S;.;^^ ^ ^ 
 Par«!n"wh '' '"^ *^? ^''""' "'"'^ ""'^ *^** '"'^""^^ theism asserts that tlie One * 
 
 canai; ^"'^\^*^*"^°'^««^^t«tween the Absolute defined, as that which t 
 Wnabl! f ."^ out of relation to anything else, and defined as tha^ Zwch s 
 incapable of existing m relation to anything else - ; 
 
 Ifl' J!!" •" !l!^ fT'^''°'' *^'** '*'^«'^'^'' '^^^i^'^ «»!!« God absolute 
 thati; i "" ' ^?* r *^*' ^^'''"' SP«°««^' Mansel. and others, who deny ^ 
 
 20 Ss'Z: ^f f «°*°»"y *^»* ^od is a person. caU GoS Absolute/ ^ 
 . A I 7,^ , definition overlooks the distinction between infinite and aU 
 
 '::^^r' '"^ ""'''': ^^'^^^-^^ ^^^ ^^od-s^e embrajf "^^S 
 
 Thei!m '^ThI'^m'^T ""^"^ ^r r^ *°^ Spencer hold is repudiated by soientifio 
 
 Fi£-~pfelentTr' .rj^^r^^'^*' ^««»y»' «-«°-. NeBcience. «ad 
 raath . President Porter. »The Human Intellect." L.st ^.^^.. ^^.,, 
 
i.. 
 
 THE FIB8T CAUSE AS PERSONAL. 
 
 67 
 
 McCosh, "The Divine Government"; Hodge, "SyBtematio Theology," Vol. I, 
 pp. 881-482 ; Nitsoh, Rothe, Trendelenburg, Dorner, Ulrioi, and JuUus MuUer 
 pattim: and especially Mill's " Examination of Hamilton's PhUosophy," Vol. 
 I, chapters i to vii.) 
 
 22. With that repudiation all the alleged difficulties that arise from assert- 
 ing the pejrsonahty of God vanish. 
 
 28. Herbert Spencer and others of his school admit that'the Eternal Power, 
 no* ourselves, which makes for righteousness in ihe universe, is omnipresent, 
 self-existent, omnipotent, and in this sense infinite and absolute. 
 
 In a recent volume of most searching applications of the scientific method 
 to philosophical thous'ht Thomas Hill writes: "Spencer says that our belief in 
 an Omnipresent Eternal Cause of the Universe has a higher warrant than any 
 other belief— that is, that the existence of such a Cause is the most certain of all 
 certainties; but asserts that we can assign to it no attributes whatever, and that 
 It IS ahamtely unknown and unknowable. Yet, in his very statement of its 
 existencf^e assigns to the Ultimate Cause four attributes— Being, Causal 
 .Energy, Omnipresence, and Eternity. And afterward he implicitly assigns to 
 It two other^ attributes, repeatedly expressing his faith that the Cosmos is 
 obedient to law, and that this law is of beneficent result, which is an impUcit 
 ascnptien 6t wisdom, and love to the Ultimate Cause. All. thinkers concede 
 that human reason is competent to discover the existence of an Ultimate Cause, 
 to form the inductions of its Being, its Causal Energy or Power, its Omnipresence 
 and Eternity.'— (Hill, Thomas, ex-President of Harv©d University, "The 
 Natur&l Sources of Theology," pp. 88, 42.) , ' .v ' 
 
 24. The iuteUigence, the unity, and in a oorreofc sense the infinity o the ' 
 Cause of the universe are, therefore, proved in entire hitfmony«with the scientific 
 method, on the one hand, andOhristian Theism ph the other. 
 
 Our best conclusion is adoring sUence befor^ the slowly-hfling gates through- 
 winch the Eternal, who holds infinities and eternities in his hands as the small " 
 dust.m the balance, is passing into science, into poUtics, ink) the perishing and 
 dangerous populations of the world, into the Norse American, as weUasinto 
 the Puritan American, into literature, into woman's heart, into Conscience, into 
 the futore, and into that world into which all men haste. He is there, he is 
 here; and our best speech before him, in the name of science, is silence and 
 action. , 
 
 <»»■ 
 
 c 
 
 . ,\\' 
 
/ 
 
 VIII. 
 
 IS CONSpiENCE INFA^iLIBLE? 
 
 There is a celebrated oration by Masaillon, in whiob he. adjures his hirers, at a 
 certain pbint, to imagine' the doors of the temple in which he was speaking to 
 he closed. He then directs them to look upward, and imagine the robf opening 
 up on ihe azure, andth^' last day appearing in the-infinite spaces. The judg> 
 ment is set, and you are! alone ; and how many here will judge themselves to be 
 among the elect? MassjUon was philosophically wise in what you call a strange 
 rhetorical device ; for it is certain that only in solitude, only ip the hush of the 
 \ visible presence of death and the judgment, can we understand conscience. 
 
 Voltaure admired this ^ration of Massillon's. When Louis XIV. heard it, lathe- 
 chapel at Versailles, h« covered his face with his trembling hands. When it Was 
 delivered in the Churih of St. Eustache, in Paris, the whole audience rose with 
 a sudden movement/ uttering a deep, waihng cry of terror and faith, a»if a 
 thundeVbolt had suddenly fallenan the middle of the temple.— (Massillon, "Sur 
 le Petit Npmhre del Elug." See Le Cardinal Maury, "Etsai $ur VSloquence 
 delaOhaire") I ' ' 
 
 The inner- skyj like the outer, is studied best in its depths when God shuts 
 up the world in Ms ebony box, to use George Herbert's phrase. Our secret 
 thoughts are rai^lt heard except in secret. No man knows what conscience is 
 until he nnderstauds what solitude can teach him concerning it. Thomas 
 Paine could ^not ,hear to^be left alone. Many an inmate of the Charlestown 
 I prison- Wards yorider dreads soUtary confinement more than anything else. 
 
 ^ I s. The secret of solitude is that there is no solitude. At Mount Holyoke and at • - 
 j Wellesley and in Vassar College every pupilis advised to be a certain period 
 
 '^ each day. alone^ with the Bible and with God. If any here think they hav» 
 sounded the dej^ths of their own natures; if any suppose'they have mapped all ' 
 the constellations in the heavens, even of transcendentalism, let theiu try 
 thoughtfully ai^d persistently the experiment of looking out of thfe odd, deep 
 |K, well of solitude into the ^y. And even at noon-day they will findthere vast 
 
 depths and cpnsteUations visible, fit to blanch the cheeks. ThMe are facts.' "^'^ 
 That is thd w^y human nature acts. Therefore, Massillon sh^call pause here 
 to-day, whil^ I ask whether conscience is infallible, and wh^er in its infalli- 
 ro not the touch and the vision of a personal/God ? Imagine th& 
 ^B eq/ and the jadprment set. 
 
 /^ 
 
/ 
 
 'f^ 
 
 ff. 
 
 / 
 
 IS 00M80ISNCE IN^ALLIBLB? 
 
 69 
 
 ■ 1. Gonsoienoe is t}iat which perceives and feels rightness and oughtness in 
 mot-al motives — that is, in choices and intentions. 
 
 2. The word motive has three meanings — allurement, appetite, invention. 
 
 8. When Caesar crossed the Rubicon, his allurement, or objective natural 
 motive, was the political prize of supreme power in the Roman Empire. 
 
 That was wholly out&de of liimself. He was not responsible for its exist' 
 enoe. Nevertheleqs, it was a motive to him, in the sense of alluremefit. 
 
 4. His appetite, or sulbjective natural motive, was made up of his constitu- 
 tional endowment^, including ambition and love of power. A 
 
 He did not create these. They were wholly outside the range of his choice. 
 
 5. In neither of i^ese senses of the word motives does coQscience judge 
 them ; and in neither of these senses are we responsible for them. 
 
 6. But Caesar's intention in crossing the Rubicon was determined by 
 himself; he put forth his .own choice; his preferences or moral inotives were 
 wholly' his own, and were, as he was pleased to make them, either honorable or 
 dishonorable, good or bad. 
 
 7. In this sense of the word motives we are responsible for them and 
 conscience does judge them. „ 
 
 / 8. Most mischievous confusion of thought arises from not distinguishiug the 
 ^ee things sonified hy the word motives. 
 
 Here is a library, and there is a whiskey den or some other Gehemna 
 breathing-hole. I stand in the middle of the street between them, and freely 
 choose into which I will go. I am a human being. There is^ whiskey yonder; 
 that may be an allurement. I did not put it there ; I am not responsible for 
 its intoxicating power. In one sense it may be called a motive to me ; but call 
 it simply an allurement, and you wiU speak with greater accuracy. I have 
 disordered appetites ;~~ I have inherited bad blood, it may be fi^om some 
 intemperate ancestors;, apd I have not taken care of myself. I have allowed 
 nerve-tracks of intemperance to groove themsielveB into my physical orgaitism, 
 and there is a pow;erful tendency on the part of my diseased blood toward that 
 place of temptation. I am not responsible for' that. I may have been for its 
 origination, or for the undue intensifying of a natural appetite for excitement. 
 I did not create it ; nevertheless it.moves me. If yon call appetite motive, I am 
 not responsible for it ; but outward allurements and inward appetite are not the 
 only forces concerned h^re. Finally, I make np my mind that I wiU go in. there 
 and drink. It is my intention to go in thera and<drink. I put forth a choice. 
 I step freely into that place of temptation. I come out a beast. I am respon- 
 sible for that. ' I did that from my own intention, and by my own 
 motivei, choice, and purpose, in obedience to ai^ elective preference w^ch 
 I puf forth. ^ Here is motive, in the sense not qf alltvrement, or appetite^ 
 but in that of infonfion; and this is what conscience judges. Intentions are' 
 the zenith of the human iimer sky ; and, looking up' into their depths, whoever 
 uses the eyes of science wiU see a Throne, and the boek^ opened, and a judgment 
 
 >.. / 
 
/ 
 / -I 
 
 / ■ ■ 
 
 6& 
 
 '.^ 
 
 } : 
 
 (TURKS BY THE RKV. JOSEPH COOK. 
 
 But here is a libriiry, and there are books in it. I'know the rvalue. They 
 are a motive t6 me. in the sense of aUurement, or what the Writers on ethio« 
 |oall an objective natural motive. But I did not place the' books L the shelves ; 
 I am not at all responsible for their attractive powers; they arefan aUnrement 
 only. Moreover, 1 have intellectual curiosity, or some moral dekire, it may be, 
 for study ; and this tooves me toward the library. But I am n<^t to be praiHed 
 for that. Perhaps I inherit it. I niay have intensified the lower of these 
 natflral desires; but an inieUectaal and moral equipment belonjs to me as a 
 human being, and as a motive I am not responsible for it and ( onsoienoe does 
 not judge me for its possession. It is an appetite, or what thu books call a 
 subjective natural motive. But noW I make up my mind 4o go into that 
 library. That is my act. I intend to go there, and I have theLod motive of 
 obtaining mformation to increase my usefulness, or, it may be, the base motive 
 of acquiring knowledge to enlarge my powers of self-display. I have a motive, 
 a secret mtention, a purpose, which I alone am putting fp%Xd for w*hich I 
 ain alone, before conscience, responsible. Thus in the w;foWiraIge of his free 
 luteiitions, a man finds conscience abjfdys standing befdre him, with the doors 
 closed, and the skies opened, and thejfudgment' set. 
 i . You know that these are facts ; and, if you please, they are just as important 
 j fftcts as anything about the Ichthyosaurus or the Plesiosaurua. They are as" 
 i impOTtant as spei^ulations about any object in the Zoological Museums in 
 - /Cambndge yonder; they are as important as anything we touch with the 
 / microscope. or scalpel; and, indeed, quite measurelessly moie so. Let us 
 - ^'^'mg^sh the tliiree classes of motives, or allurements, appetites Ind intentions ; 
 and be unalterably sure that, however much force the first and sedond may have. 
 ,we are responi^ible for tlie third. 
 
 A distinj^shed theological teacher once illustrated the differe ace of the threb 
 
 kinds of motives by the case of a boy cUmbing an apple tree ;o steal apples. 
 
 lUe apples are the objective natural motive ; the boy's appetite in the subjective 
 
 natural motive ; his intention is his moral motive. The boy cUi nbs the tree to 
 
 get the apples, and there is his exterior natural motive. He climbs the tree 
 
 because he is hungry, and there is his interior natural motive. He climbs the 
 
 tree because he has a mind to, and that is the motive for which h. . is. responsible. 
 
 A shallow and often vulgar semi-infidel paper in Boston has litely discovered 
 
 that motives and intentions are not the same, and that we are not responsible 
 
 for our motives. Certain haughty iritics of this lectureship, who assert that we 
 
 ar^neypr responsible for our motives, wiU do well to look -fet aftV common 
 
 vocabulary of philosophy-such as Fleming's and Krautii'B-under the word 
 
 . IVIobve, and they wiUfind that the distinctions on which I have now insisted are 
 
 not mvented for the occasion, but are as old as Plato. . 
 
 ^ Bui; so closely does the topic of Conscience touch that of the WiH th»t we 
 / ^ need yet further definitions. We are now on contested ground, where ambiguity ' 
 
 ot phraseology has been an ^xhaustiesB source of debate. 
 0. WilliBthH ^ " -^— 
 
 iB ilw power o;^ pntuug forth ohoioe^lfpeniive volitio^ 
 
 1 ; 
 
 ' : I 
 
18 OOMSCIENCE INFALUBLB? 
 
 61 
 
 -I, 
 
 Ghoioe is agreeable elective preference. It is preceded by a comparison 
 of, air least, twd objects, and by an excitement of the sensibilities in relation to 
 the^bjects compared. It ^ay be followed by acts tending to gratify the choice. 
 AUr choice implies rathex^ess. Therefore, the choice of an object involves thf 
 r^usal of its opposite. / 
 
 Choice cannot be defined. You cannot define the word white. You can 
 five-a jaominal d^itidn of it, but not a real one ; and so of choice we can give 
 I no real, but only a noiiiinal definition. However, let choice be called agreeable 
 elective prefer^oe. It is important to put into the idea of choice this trait 
 of agreeableness, for mere resolution is not choice. The Idve which tho nature 
 6f things aiid the Scriptures command us to have for virtue ia choice. That is, 
 we are so to choose it as to be happy ifa doing so ; we are to make duty a delight. 
 We are to choose good and to be gild in it. No man chooses good unless ho 
 likes to choose it. Every choice implies free ratherness. That act of the will 
 which we call elective preference is always agreeable. Forced preterenoe is a 
 phrase involving self-contradiction. Agreeable elective preferance, that and 
 nothing less, is choice. This meaning harmonizes well with aU toe proverbs of 
 the nations. " What a man loves, he is.". Show me what a mto choOses, and I 
 will show you what he likes most and what he is most like. I 
 
 Our sense of what ought to be invaribly requires us to choose what consci- 
 ence commands. ^ j 
 
 To choose is to love. • - 
 
 Since, therefore, tliere is a personal God in conscia&ce, to follow the still, 
 small voice ia not only to beUeve that God is a Spirit ajtd that lie touches us, 
 but to be glad that he is and does so. 
 
 These thi'ee propositions are the unassailable foundations of the religion of 
 science. i 
 
 As to the truth that all virtue consists in choic/. New England philosophy 
 stands in contrast with European. Very often by choice European philosophers 
 mean volition, fesolutioii; and when New Englani philosophy, represented by 
 tranacendentation, as well as by Jonathan Edwards, asserts that all virtuo 
 consists in choice, it was once not always ujaderstood in Scotland, and still less 
 often in England and in Germany, -that by choice Edwards meant agreeabla 
 elective preference of virtue. We say that all sin is in choictf when we mean by 
 that word an agreeable elective preference. We choose darkness rather thuii 
 light only when we love it more. We choo$» light rather than darkness on]y 
 when we love the lattegr the less. The innermost loveof the soul is indicated by 
 its elective agreeable preference. 
 
 11. Intention may be defined as a resolved choice.' When the fixed plan of 
 executing that «ihoice is entertained by the mind, the intention is called a 
 piurpose. 
 
 12. Motives, defined a» intenitwni, ehoiees, and purposes are perceivedbi/ 
 eonteienee to be right or 
 
 /■ 
 
 / 
 
1. 
 
 /ea 
 
 LECTUBES BY THE REV. JOSEPH COOK. 
 
 ■y^-' 
 
 withiD us a faculty which points out the differ«nce between tight and wrong in 
 our intentions, choices, thus d^fla^d, as the faculty of taste points out the 
 difference between the sweet and the bitter? If ^e can do that, we have our 
 hand upon a corner-stone of religious roience. We shall then have in human! 
 nature itself one sure support for a rehgion that will bear the examination of ^ 
 the ages. " I am appealing to prpof-texts from the oldest's^riptures— that is, the 
 nature of things. Some silly person wrote the other day, from Cambridge, 
 England, that, in this lectureship, it is not thought worth while to cite the 
 Bible, and that the attempt is merely to bjiild up a religion without any reference 
 to the Scriptures. The castle of the Scriptures stands here, and there are 
 y^defenders in it. After nineteen centuries of victorious repulsion of assaults, it 
 heeds no assistance from me. But haughty science comes forward with other 
 weapons ; and I have Iffen placed here by my brethren, not to instruct them in 
 anything biblical or scientific that they do not kno^, but to go down into ihe 
 field before the castle, and, with the very weapons of these arrogant foe8,'to me^t 
 them in theur own redoubts. .You said, some of you, that there was not a ohe- 
 seventy-fifth objective microscope in the world. Boston has made such an 
 in^trum^t, and it happened that I used it, by the kindness of Dr. Harriman, in 
 this temple. When it was my fortune to state, the other day, that this city had 
 "■ constructed a one-seventy-fifth objective microscope, the. assertion was doubted. 
 It was scouted, almost. Such an instrument was called an optical impossibihty. 
 Nevertheless, it is a fact. And^, if you please, a one-seventy-fifth objective is a 
 , one-seventy-fifth objective, even if it is in Christian hands. The object of the 
 use of such an instrument is not to discredit one-seventy-fifth or any other 
 fraction of the Scriptures; nor to lessen the light of the ten-miUionth magnifying 
 power that is thrown on all these themes by Revelation. When rehgioua 
 science, with only the equipment that natural science can give it, comes down 
 to the field, foregoing the aid to be derived firom its own fortress and willing to 
 meet all objections on the ground of bare Reason, it is merely a begging of the 
 enture question to say that the Bible has been given up. On Sundays I go into' 
 that fortress, if you please. 
 
 It will not now seem other ihaii scientific to assert, in view of the proposi- ' 
 tions ahready put before you, that 
 
 18. All sin or hoUness consists not in vohtion, but m elective preferences, 
 choices, intentions, moral^motives. f . 
 
 External,acts possess expediency or inexpediency, harmfuliless or mischiev-^ 
 ousnesB, and their character in these respects I must ascertain jby a obmbined 
 use of judgment and conscience. I do not know by conscience whether you are 
 a good man or a bad man; I do not know by conscience whether I ought to 
 defend the President's Southern poUcy or not. It is a question of judgment what 
 I had better do concerning the South. I must gather aU the facts ; I must look 
 at human experience; I must take the entu-e Hght I have dr can get; and then, 
 in the action I choose, con soie n ce wj lj te ll me ight&ei^ int fl ntinnn-arogood-or— 
 
 .bad— that is, whether I am willing to follow aU the iUnmination I possess or can 
 
 J 
 
 K 
 
f-'f- 
 
 "ji srpgv^s-^^f^^j01teyir"'-m- s^-^m- t^ -ja-^ 
 
 l\l8 CONSCIENCE INFALLIBLE? 
 
 08 
 
 obtain or not. I know w&at my motives are io my political action ; I kncTvr 
 what I intend to efTeot; and ^ou all judge me^ by their intentions in the last 
 resort. It is a stem fact tiiat unconscientious inteptiona no human being is able 
 to respect. We cannot hetb calling a man respectable who is possessed of good 
 intentions ; nor can we heln finding him not respectable who is not possessed of 
 them. 
 
 Conscience guarantees ^ly good intentions. Are they enough ? If consci- 
 ence, when truly followed, dies not give us soundness of judgment, reallj;^ is not 
 a very important faculty, yoa say. But let us notice what can be proved beyond 
 a doubt — namely, that a man who follows conscience we are able to respect, and 
 that we are not able to respect any oth^r man. There is Stonewall Jacksqn, 
 and here is John Brown. Npw, let us suppose that Stonewall JaCKson believes 
 that John Brown is utterly hbnest; and let us suppose that John Brown believes 
 the same of^ Jackson. Brown's action appears to Jackson to be very mischiev- 
 ous; and Jackson's action app'eaw^o Brown to be equally so. In fact, they 
 are crossing bayonets in a civil war ; but they are both men of prayer, jnen of 
 confirmed religious habits, and we have reason to believe that they are 
 endeavoring to be oonsoiehtions. I do not believe Stonewall Jaiokson followed 
 all the light he had ; nor do I believe John Brown did. But, suppose that 
 Jackson did follow all the light he had or could get, and suppose that John 
 Brown didj and that each is convinced of this fact as to the other, then, although 
 they are ready in the settlement of practical m^easures ta cross bayonets, you 
 cannot help their coming together, when the m.easures are, settled, and-shaking 
 hands witli ,each other as * respectable men. You know that to be the fact. 
 Extem^>aotB differ to the degree of crossing bayonets; but, as each does the 
 best he knows how, each respects the other, and absolutely cannot help doing 
 so. This is a singular fact in the soul ; but this is the way we are made.. We 
 find that Governor Wise, when he looked into the eyes of John Brown and saw 
 honesty there, and that others who noticed his mood in his last hours, were 
 thrown into a kind of awe by that border warrior. He meant right ; and respect 
 for th%t man's Sbul is not confined to the circle of the mountains between which 
 he lies in my my native oounty in Northern New York. I have heard the 
 summer wind sighing over the grave of John£rown ; and have stood there and 
 gazed upon Mount Marey and Whiteface lad Lake Placid ; ^t because I 
 belied that this, man's conscience was a Lake Placid, and his resolution to 
 follow it^ firm as Msircy, firm as Whiteface, firm as any of those £^antio peaks 
 in my native Switzerland, I felt sure that his soul was marching on and that 
 when his spirit smote slavery the tree after that was timber. It did notfaU, but 
 it wag nolongex alive. j .."■■... -^ ^ 
 
 There was a lierseoutor of the Early Church who verily thought he ought 
 to do many things a^^ainst Christianity. He himself teaches ns that he needed 
 .pardon, bnt that mercy was shown him because of his ignorance. Who will say 
 
 thikt^he^^d id not suppress light? NoFI. ~ lie ^dia immense 'mi8oH^~wEile liia 
 ju^iMnt "^aa^ot corrected ; and if he suppressed light or tutored it his motives 
 
/ 
 
 64 
 
 LKCTUBKH BY TflK BKV. J08KPH COOK. 
 
 /__ 
 
 were not j,'v)otl. TliiR in moHt daiiBerons Kroiiiid. I knbw on whiit tnaolieroui 
 Boil I tread unless doiiaitionB are kept in view. Choipe.jueuuu love ; ounHciepti- 
 ousness is glad solf-surrender to a personal God in consoienoe, or to what ought 
 to*ibe in motivcH. Let us take the precaution of using pictures, as well u 
 inetaphysioal phrases. There is a point in the bounding, resonant Androscoggin 
 at which is an island, and on it lives a hermit. Twenty savages are sailing 
 ■ down in the midnight to surprise him and put him to death. A Maine^legend 
 says that he puts a light below the deadly Lewiston water-falls, that -lie just 
 beyond his island. The Indians think the torch is iiii his hut ; row toward it ; 
 and all of them make a sudden, dizzy, unexpected plunge to death. The Indians ' 
 - r© in one sense rig^t— they wanted to land where the light was ; jiut the light 
 was below the falls and not above. It is tolerablv important to knew where, 
 the beacon is— whether below or above the catara<}t>^'^ ^ 
 
 Conscience in your magnetic needle. Reason is yqto",oIiart. But t would 
 ratber have a crew willing to follow tho indications oflkhe needle and giving / 
 
 tUlmselvos no great trouble as to the chart, than a crew that had ever so good a 
 chart and no needle at all. Wliich is the more important in* the high seas of ""***' 
 passion, the needle Conscience, or the, chart Reason? We know it was the 
 discovery of the physical needle that made navigation possible on the physical 
 sea^; and loyalty to th^, spiritual biagnctio needle alooe makes navigation safe 
 on the spiritual seas. 'When; we find a needle in man through whickilow 
 magnetic currents ar^d courses o^ influence that r^jll around the whole globejand • 
 fill the universe, causing e|rfl^j^ orb to balance with upright pole, we know there 
 is in the needle something that is in it but not of it ; and we may well stand in 
 awe of it and refuse to ttitor it. Show me a crew without 9, chart, but willing to ^ 
 
 follow the needle, and I will show you safe navigators ; but show me a crew 
 with a chart, who will not look at the needle, jwid I will show you navigators 
 near wreck. . 
 
 Give me a Lincoln, and I will trust a nation's welfare to him, for the 
 judgment of the, leader will grow right by following all the illumination he 
 possesses. Give me a Lord Bacon, with never so wide windows of merely 
 intellectual illumination, and no purpose of doing the best he knows how, and I ' 
 dare not trust him where I would trust a Lincoln, of far inferior intellectual 
 powers. YoU know that it is a right heart that, in the end, makes a safe heacl ; 
 and the ancients used to say that the punishment of a knave is that he loses 
 good judgment. . > 
 
 14. John Stuart Mill, although a determined opponent of the intuitional 
 school in philosophy, admits that at least one of our perceptions — namely that a 
 thing cannot both exist and not exist at the same time and in the same seqse — 
 is " primordial," and not the result of experience. 
 
 The assumption of the associational school in philosophy is that all axioms 
 are merely the result of experience, and might have been different if we had 
 
 -beeitJboxed abottt^diffweaUy in onrTStyutaet with life." -It hnsHbeeirtaTigbti 
 there may be worlds where two and two do not malce four, and where the whole 
 
^ 
 
 '.•* 
 
 n CONBOIENCB INFALUBLK? 
 
 05 
 
 is not gr«at«r than a part. But John Stuart Mill, who in the foremott Coryphaus 
 in the assooiational school ofmetaphyaiM, admits that our incapacity of eonoeiv- 
 ing the same thing 4U existing and not existing " may be primordial. • All 
 inconceivabilities m*y be reduced to inseparable association con^bined with the 
 original inconceivability of a direct contradiction." — (Mill, " Examination of Sir 
 William Hamiftbu's Philosophy," Vol I, chap, vi.) This is a far reaching 
 •concession. Here is a square ; it cannot be a circle.., .. Her« is a circle ; it cannot 
 be a square. At one and the same time one and the same object cannot be ' 
 black and white. Mill says this perception is primordial. It does not arise 
 from expei^enoe. A thing must exist or nott^xist; and the proposition that. ! 
 a thing cfm ^xist aiid not exist at the same time and in the same sense MillMy* • 
 is perceived to be true by a primordial peculiarity of the mind. If any one of 
 , Kant's or Hamilton's unsuccessful critics is dissatisfied with the use of the word 
 intuitive, I will be satisfieil >ith the use of Mill's word, primordial. 
 
 16. If we are so made that4he distinotion^between a whole and a p$rt is 
 primordial, or perceived by a p<^W^ which we possess antecedent to all experi- 
 ence, it may be proved that conscience, within the sphere of motives or intentions, 
 is infallible. ^ 
 
 16. To follow conscience is to suppress no light; that is, to follow the whole* 
 -and not a part of our light. . 
 
 17. Precisely this primordial or intuitiv* knowledge, therefore, is that 
 which is involved in the direct vision conscience has of the moral character of 
 motives. '*i*" " ' .'- 
 
 18. Every man does know infallibly whether he means to do the best he 
 knows how or not in any deliberate choice. By a primordial faculty not derived 
 from experience, he knows whether the purpotie or intention of following all the 
 light he has exists or does not exist in h^s mind. .. '•' 
 
 Called '\il?on to choose what 1 0JXL do, J have a certain amount "of light. 
 The interior of my soiil is like the interior of |his tem|^ and now f am to 
 decide whether I will act according to all myjlluo^nation candidly or not. I 
 know whetlier I turn away from thd light or not. t know whether I look on 
 tl»e whole or a part only of .this illumination. MiU says that our direct percep- 
 lion of the difference between ^ who^e and a part is primordial. Well, I say 
 that, if it is primordial iA physical things, it is primordial in spiritaal things. I 
 have illumination, and I knov whether I suppress a part of it. J know whether 
 the whole is taken as my guide, or whether I turn away from some section of 
 the radiance. The distinction between the whole and a pari is primordially 
 perceived in the fields of mental vision as certainly as it is in the ^Id of ^ysioal 
 vision. It is just an infallibly perceived there as l^ere. The perception m both 
 coses is a direct vision of self-evident truth. / '^ 
 
 There is an ancient Book that speaks of the mischief of the snppressian of 
 light.. There is a volume which says that " this is^he condemnation, that light 
 in ijinmf lit? tfbg TTftrlltl, and mnn Invn darkpess ra ther than ] 
 
 *aid in connection with the most subtle doctrines concerning "the Idght that 
 
 ',-> 
 
 m 
 
 4k 
 
"■'W'^ 
 
 .J 
 
 ( 
 
 00 
 
 ^ 
 
 LKCTUBR8 BY THE KKV. JOSKPH COOK. 
 
 Ughtotli •verbal! that ooiueth into the world." I find, tlierefore, that this 
 g«o«r»l view of conaeience, m Noiiietliing which alwayi pronounoee it right to 
 follow all the radiance we have, and wnmK to lupprese liKht, ooincidea marvel* 
 oaaly with the profoundest thought of piiriatianity, that whoeTtBt tutor* "the 
 Liffht that liglit«th every inaa that eometli into the world " ia acting against 
 light which " in the beginning waa with Ood and waa Ood." 
 
 , 19. Conaoience invariably decideH that to aupproMa light is wrong ; and that 
 to follow all the light we have' or ^an obtain, and to do>o' without the alighteat 
 tutoring of tlie rodiWnce, ia right. 
 
 20. The perception of the difference between ineauing right and meaning 
 wrong in this senae ia primordial or intuitiv*; and tlie difference exhibita the 
 three traits of all intuitive truth — self-evidence, necessity, and universality. 
 
 If the proposition that a whole is greater than a part is self-evident, neces- 
 sary, universally believed as soon as men understand the terms, so the distinction 
 between following the whole or a part of our light is self-evident, necessary, and 
 universally admitted as soon as men understand the terms. Therefore, if you 
 use the word primordial as to the small things of physical vision, I will use.it as 
 to the great things of spiritual vision. If you use the word necessary as to s«If- 
 evident tr^th here, I will use it as to self-evident trath there^ If, in the same 
 oonneotion, yon use the word in&llible here, I will rise into tbe upper heaven 
 and use the word infallible ther«. 
 
 21. With equal olearnoss oonsdenoe always points out that we ought to 
 follow good motives and follow bad, as here defined. 
 
 28. Within the field of intentions or the moral motives, therefore, o|^naoience 
 has the inCaliibility which belongs to the perception of selC-evident truths ; and, 
 in Kant's language, " an erring oonsoienoe is a chimera." 
 
 There are men who do not know that when theytutor the magnetic needle 
 they M-e tutoring currents that enlwathe the globe and all worlds. Thenii afe 
 men who do npit know that when they tutor conscience they are tiitoring 
 magnetisms which pervade both the universe of souls' and its Mtlior. Beware 
 how you put the finger of special ^leading on the qaifering needle of oonsdenoe' 
 and forbid it to go north, south, ^st.'^br west. 'T^i^ of failing to balance it 
 on a hair's point; for whoever tutors that primordiia, neoessary, nnirersal^ 
 ofalliUe perception tatars a Perianal ji^. 
 
 ,,1 n'/>' r* 
 
 V 
 
 -♦♦♦- 
 
 ■) 
 
 t T 
 
comojmew A&^TBu foundation op the religiqn^f 
 
 4 , . "'J 
 
 At th« DM of WorniH Martin Luth.r,.wl.in.reqae8t6^^o recant, began the 
 modem discuSgion of oonsoience by allying : •• Here I stand: I can do no other 
 1» ta not safe for a man to rioli^ his oonBoienoe. Ood help i^e !" In these 
 word. ProtestanUsm put har (bot npon a pieoe of»granite whioh m.dw» sdentiflo 
 mearoh is now convinced takes hold on the core of the world. Tfehology. in 
 that .peeeh of Luth«,r'*, took its position npon self-evident troth in re«SCti,e 
 moiml sense an4*«ierted three things: ^^ 
 
 ' 1. Th*t a man has conscience. ' 
 a.irhat Ood is in it. 
 
 lu 1?' i"^*]**? °°*.'*? ^ ^""^^ * '"°"y *^~°«^ ^^'^^ »od looks, as of 
 oM he looked through the Egyptian piUar of olond and fire in the morning watch 
 ♦ronbling the heats of aU dissent. "ungwawn, 
 
 ; u ^°" •"? T** f™*f"»l»y. -ino* La*Ws da^^ religion, investigation ha. 
 token up the topic of conwience from the point of view of the Mientifio method. 
 It IS a Mntenee which is often cited, a famous saying of Dormer, of Berlin, thai 
 we have now ascertained scientifically that the truth i. not bo m^h that man 
 ha. oonuienee a. th«t oonseienoe has man. 
 
 Bear with (ne, my firiends, if. in diwMiniiig oonwienoe as the bMi. of the 
 rehgio. of «rieiMj.,iI toke you over ddinitions which may appear at fl»t dry. 
 but out of which, possibly, may genninate umbrageous foliage, in which the 
 jrery bird, of heav^^n may ring, and under which. •♦ huit, wa, in the durt and 
 lieat of thaw teno.pertuon. day. of debate, may .it d>wn in pea«e .nd b« 
 TCfreued. 
 
 1. Seuatiim abd pereeption always eoexSat. ':.-"..:■',...■■ ^ 
 
 2. SeuMtion involve. peroeption-fir.t, oirtbe Msution or feeling itwlf. and 
 «eeoiid, of an objeoteaodng the feeling. ^ , 
 
 8. Th.iiiten«tyol«in«tionandthatofpsmplio», wh«» both ar. exwoiwd 
 •t Om Mme inatuit, wM M iavatM imtio to aaeh other. 
 
 4., Th«.* are the law. of touch, tarta, right, and aU tfce phyriwJ 
 "Knowledge and^fcaUng^jgaraaption m,A "^w J^tm 
 
 aamuton rEeotum oi SRtophyrie./^p. M^), ^li;i^always ooerirtwit. ai« 
 
 "^' 
 
 ',j a ys JMr Willinnt 
 
 ■■ '$: 
 
SN,% 
 
 
 UMrroui iir 
 
 l%nm 
 
 Mv. joHRrrt COOK. 
 
 X 
 
 ',tWO,«[^i 
 
 tentH ATo ttlwayt 
 
 irom oonioiano*. i, A 4| • 
 loe ; and tbiApM|M ^ 
 Diicience.^ltt%3K^J|| 
 be eUl^lT;|l*ter"f 
 
 Ajw«y« in tltfl Inverw r*i»o of «Mh other. That th< 
 ^d in oo«xiit«no« ia »a old »nd notoriom tnilh.'* 
 
 Vt i. ,on.«ti,„., »,kfd how. I can poMibly iUflti^ cdnnclenc^ m both • 
 perception »n,l * «ea..tlon. W. perodve tlie dilRrence i.otween right and 
 wrong olentions. Wo feel th.t the rifht ought to be oho.en and tbfwr^. 
 
 blC ^ u" T^":u "°'*' """• ""'^ ' "'«".. proceed from oon«,i.no..^ A I, 
 being Ineapftble of either »<Tt we could not nay hw a con.cienoe ; andthlnDBSi* 
 that both (he powere maat be named in any definition of con«cience. 
 •re two oppoeite aotivitiee. eome .ay. Mu.t not oonioienoe 
 
 leotual or all emotional ? In it not all a peroepUon or all a fqelhi^mit i.* ' " 
 «»n.oience. in th. hu.t «»aly.ia~peroeptive or emotive?^ 8u JL ifft jSl«tk 
 that quention concerning the .enie of the beautiful, wtat jflBbtelleiualS* " 
 emotional? You will find the same difflcultie. concerninTHIVowlr^^^^^^^ 
 whjoh perceive, beanty that you find concerning hi." capacity to perceive thi 
 
 h.tJ '^t* T" f /^ ''**""^"' *°^**^^*' • P*^'Piio» ot th. di.tinction. 
 for Z oilier * '^^ ""^ '-^"""^ "^ ^'^'^^^ ^ *^! ^'^ "^ *»'^"*^ 
 
 a. /* ^'Y"*°" °'»''« "K^tJnvolves a ;,erc«p<*on of the di.Uuctlon between 
 g^d and bad motivei. and a/yiing of delight in the one «id of diat^t. for the 
 
 We mimt n^ntnse together conscience and t».te. the moral and*th. 
 :..thet,c the se#«-hhe right and that of ^^. beautiful; but there are most 
 ■ubUe and aignfficant resemblances between the liiws of these two faoultie.. I ' 
 
 that xt IB either ugly or beautiful. A crooked line, a gnarled, jagged figure i. 
 not as beauUful as a circle. If yon attack me here, I can only epfrthatTee. 
 
 oonnected with that sensation is a perception of beauty or deformity. The ' 
 sensation of your gnarled, jagged lino gives me a perception of what I cSl 
 
 oriL .^r*h ;■ ?r r°'*^'°° '''""" "^^ "^^^ of a moUve which is not harmoBi- 
 ous.with all the hght I possess gives me t^i^^rcssion of moral uglineM ; and 
 
 lars with the bedi»lamination I hnkV^Om^^ivM niMmr^^^^T^^r 
 .mor^lbeauty. J^athan Edwards deJBBiSZ ^o^rT^ 
 Sir """"' '^*"*^"'' '' " '^'^«°" for goodne«..tanTofa 
 . 7. The perception-and feeling and love of «sthetio beaaty are ploa«ireable. 
 B. The perception and feeling and love of moral beauty are blissful. 
 ""'^ Iwri»*t' T*!""" ? ^ ''hother the sense of right is feeling or perception ' 7 
 ««„«« !#^Sf ?^ /v^ "* t<»^amaogy and fact. FeeUng impUes peroepifon. The 
 ZlM^'^f ''"''^^"" ^°'^ perception and feeling. It U not proper to 
 ask coiipFamg the sense of the beautifal whet h er it i s i .f , n , ..„„ , . . . . 1.4 „,, 
 
 \ 
 

 f 
 
 uZfotb 
 
 ■1^. 
 
 ocwiiciBMci Af ap rotritoAtioif or nu'inaKif 
 
 or taiiw«i|. 
 
 ^ 
 
 6» 
 
 Mid the ■•DMtioii ioTolT*. the pereepttoti. Jai« » the mom of right 
 ^voWe. peroepUon neo.«.rily. J«||| «,. u, my power ^ pb,««at toiirii .nd 
 
 ». By phy.io«l MDMlion »Qd tl» in^olred peroeptioR we hAfA|Jao«lMi» * 
 ofphy«io»Ire»liUe»ouUideofm. . iT^^W 
 
 10. By «„thetio eeoMtion »nd the im^ed p«rMption we Tiare a?^id*d» - 
 of Mtthetio reklitiee ouUide of xia, . -"TK™™, 
 
 11. By monl eenMUoQ aad the involved penepUon we h^ve m koowMse 
 of monl realitiea ouUide of aa. W^ 
 
 of 
 in 
 
 ia/'A11 the oerUioties of phyaical soienoe depend on tbaimst 
 the Mlf-evide^t tnitha vieible to ne in the peroapUdn whaoh ii 
 phyaioal feeling. "^ ' M 
 
 18. AU the oertMntiee of nsthAUo Miimoe depend on the ^natwortmoMa k 
 theaelf-^T^dent trutha viaible to oa in tiia perception iuvolvod in «Bthetie fdlftug. 
 
 
 V 
 
 Hie 
 
 14. AU ihe oertaintiea of moral aoi«itoe depend on the truatworthinei 
 aelf-endenl (ratha vuibl* ib ua in the ,.*roepUon involved in moral foeU 
 
 16. The three olaaaea of oertamlieie— piiyaioal, nathe^o. and i^ 
 depending equaUy on aelf-evident tmtha i^ble to ua in peroepUona iiiVol 
 natural aenaationa, are of equal degrees of authority. 
 
 16. The ultimate, testa of certainty in phyaioal, leathetio, Mid moral 
 are, therefore the time in kind. 
 
 When I take in niy hands any phyaical object, I, in thtt But place fi 
 and am conacioua of the aenaation ; in the «»ond place. I am anre that aoi£- 
 thmg XH the oaoae of that aenaation and that the aomething ia tiot myaeff It « 
 outaide of me. Thera ia the beginning of th« range of aenaation. Thia feeUi^ 
 involvea perceptiop, not of aU Uie qnaUUea in the external object, but^f the- 
 tliat there la an 'external object. I do no* know what ia in a bdok 
 touoWng it; bu^ I know that! touch aomewhfll. and that the aomewhat in 
 myself. It is ao in sight and in hearing. I ai« conacioua firat of thi affection 
 of my own personality; and then of a aorHethiof outside of myielf cauaing that 
 imprea«on, I have no control over the lawa peateived by phyaical aenaaUon. 
 
 Juat so, rising into the range of taste, I find ifaat the lawa of beauty are not 
 ordamed by myaelf. I aee what I oaU uglineai. »nd I oannot help finding it 
 distaatefU. I sei what I caU beauty, and I ean^t Mp having a delight in it. 
 That law of distaste or of deUght is not subject to 4y wiU. It ia abo^ me. .1 
 feel that it u aomething outside of me, and that it las authority in the universe 
 without my conaent. It ia one of the Liwa of thinoL just aa much as the law of 
 gravitation. ^^ 
 
 , We are aU agreed up to this point. We hav^m^experienoe of aenaation 
 mvolvrn^ perception pf the hiw of phyaioal gravital|>n. We do not know aU 
 about It ; bat what Uttle we do know abdut it ia bu4, aa fir aa it goes. Juat ao 
 I do not know all the bwa of the beautiful ;. but I l^ow there is a diatinotion 
 yween deffflfn ai ty a nd be a u t y, and that tl^>a^dia t iuu4uuJ<Mmteid»ofim miJ 
 
 ilinif 
 
 -fMl%. 
 
 not tI^ 
 
 «IM nature of thinga. WeU, now, by juat the aame evidenoe by whioh I And oat 
 
■ '.*i>'. 
 
 >ii 
 
 
 ii'r •- 
 
 4 
 
 /. 
 
 
 70 
 
 M^y >■/ 
 
 /LIJCT0BE8 BY THB Mv. JOS>PH COoi. 
 
 ;V 
 
 and that vonL In tiri * !' * ** *^"' wnsatiomi inToly. pereeption; 
 
 laws ini«.,*''^"*P^ °'*^«"»" <>**»» -l^witl^ u.. th.re are 
 
 just BO there TLo^ TiZ^'7^ things—en^tion involve, perception ; 
 
 . perception T^Xrlt^^^nT'*^^^^ *^*"' " elsewlxere. involves 
 
 wortiLess ofK^atioLand Z "^^ Ti"*^" "***^*^ *"^ "° ^' *™*- 
 andfoUowtheSeltTbred^'t^'^'f perception, in physical things. 
 
 - the involved p«rDfa^nrrirl , ^ • *^.«*''°'«»i°«'» o^ your sensations and 
 name otZS^t^ nf i *^ '?^^' ^ ^^ »° '^^^^ «"* affim, in the 
 
 again-namr S^ f ""r' ^""^'^ '""'' ^"^ ^^'' *^«^ -«' -^ over 
 pLiplet^Z;al^vonartnT''"%^*"^^^^^^ ^"^^ I ^ -ppjy *^ 
 will fiSd in/^eTpwX i!It t ?h^"'"' r°/ "•**'*'"« P«*««P«^"' "^ ^^'^ I 
 „the u.id.sW aL^Ttfif ea^*" '^ *"** """*^*' method, just as we find one in 
 
 case ";fe " f^*««^ ^y • co-t-t experience in the one 
 
 -eifs^iur-^;^-^^^ 
 
 .rdnTydYni"'*'"°^*'°*"^^"-«««-*P-- ^«- Mow d«wV 
 
 i^Kw;i^or::^t::xis^ 
 
 2* w-i,- "f ^^•'*"""®^<'''^°*ydi"egardea. 
 
 foUow eonJZc.. ' t™*""' "'•°'^'°« " "» *> or a«ot 
 
 w. w d.^ jb. ^.r tgjs. '.zsr ■'"^•^ •''«*^- 
 
 things I 
 
 tptt i i; bnfc 
 
 w which are not a constant e^tinioe. Wa 
 
 'i\\ 
 
CQJJSCIBNCE AS THE FOUIfDATION OF THE RELIGION OF BCDBHCE. 71 
 
 ^^%. 
 
 find that fhey laok verifloation to other pOsitlonB of our oonioioa8n6fl«. We are 
 not alwaye treated by the external world as we are in dreams. But when we 
 as indiTidoal men, and waking, have a constant moral expraienee; when, age 
 after age, we as a race ^alk waking through all the enTirohments of history ; 
 when, age after am, we walk waking under all the winds^that beat upon us 
 from out if the skitiBof moral truth; when we find constantly that there is a 
 diflference between right and wrong, and that we feel we ought to follow good 
 motives and not follow ^ad ; when constantly we are beaten upon in the same 
 way, then these impressions made upon us are revelatory of the moral plan not 
 onjy of our natures, but of our environment, and the constancy of moral ei^ri- 
 enoe is to b9 looked on, as is the constancy of sesthetical and 4he constancy jof< 
 physical experience, as a source of scientific knowledge. [ 
 
 Pardon me, my friends, if I say that modern skepticism appcjals to Gtesar; 
 and to Offisar it shall go. You beUeve, you say, and you ^ere n&Binehingly 
 to all self-evident propositions within the range of physical researeh. Sir 
 William Hamilton an4 Kant and many another philosopher have divided our 
 faculties into the understanding and the reason. By the reason, as understood 
 by Kant, we do not mean the understandingf,but«A«J8««i»%o/p»r«>«tt>»fiy •«(/•- 
 evident truth. Now t;|ere %rM«Jf-evident truths in thci range of morals as surely 
 ' as in the range of physics, i^^a^'s^ractical Reason, or faculty by which we 
 perceive self-evident truths of the mmrU kind, is only another name for oonsci- 
 . ^,euce, or the mor^ sense. There are self-evident truths in the range of esthetics 
 ^ ay surely as m the range of morals. We have a faculty by which we pereeive 
 self-evident truth ; or, rather, our whole nature is so made that we cannot but 
 beUeve self-evident propositions, Look for a moment atlhese different lists of 
 propositions. Take a few merely intellectual self-evident truths, such as the 
 geometrical and mathematical axioms. We are aU convinced— not merely by 
 evidence, but by self-evideuoo— that the whole is greater than a part, and thai 
 two straight lines cannot enclose a space, and that eveiy ehange must hate a 
 cause. Just so in tho range of aesthetics, although the intuitions there have 
 never been as carefuUy studied as in the range of mathematics, we are sure 
 \there is a difference between beauty and deformity. We do perceive by direct 
 vision that a cirde and an ugly, gnarled line are different, and that the one must 
 be ]mA on the right hand and the other on the left before any judgment bar of 
 tartb. AU men agree in these feeUngs, aud say the self-evident truth involved 
 /them is that there is a distinction between the right hand and the left in 
 rorything touched by our sense of the beautiful. But we rise into the regioil 
 /of morak, hhd there is yet greater clearness than in the region of taste. He^ 
 IS an intellectual axiom, you may say; but It is reaUy a moral one : Sineaitbe 
 the quafityof only voluntary action. There is a perfectly self-evident moral 
 truth. You cannot prove it by anything that does not assume it. Itisnototily 
 evident, but ^ is self evident. It is a moral axiom, and you are just as sure of 
 Itart-two aud iwu make mat. 81tk is free, or you eannot"make sin out ~ 
 
 «f ii, 
 
 • 
 
 
 
 
 J 
 
V'-i' 
 
 1 it 
 
 * .^_.. 
 
 72 
 
 LBOTUBBS BY THB BKV. JOSBPH COOK.. 
 
 ' ' f °T P^^^^^y »8r««» ^"b Haokel in 'mLtaining that the wiU in. 
 never free. EchoeB are already beginning to b^ heardAeven in Boston, of hi» 
 Bmnmgham assertion that the robber, the ravisher, the murderer, offend 
 because they cannot help offending. They are to be punished, indeed ; butthey 
 are no more blameworthy than honest men and reformers an^ saint, and martyrs 
 
 \T.*'ir*T^^; ^" *^' "*y ^ "'^ ^ ^"^ «^*°'i»l 1"* Saturday the statement 
 that the oi^al offends because he cannot help offending, and that such a 
 doctnne permeatmg society would free us from a large amount of theological 
 quackwy Will the teachers of this atrocious shaUowness insure the prisons 
 against the effects of their own quackery? Will theylift'offfromtr*deand«>cial 
 life the weight of this false science, which, if trusted, will ride greed and fraud 
 M never nightmare rode invalid ? When the hist word of the Haokelian evolu- 
 tiomsts-^opposing Darwin, opposing Dan< opposing Owen, opposing every 
 anfa-matenahstio theory of evolution in England or Germany, ^ *11 simikr 
 schools m met4physics-ia a denial that the will is ever free, ^i^^lTassertion 
 that the murderer and the robber and the ravisher offend b*<^||l»ibey cannot 
 hdp offending it^may be said with justice that the materiaH^^Ue-'fishes ar« 
 ^'i!, « leviathans of .elf-evideut truth by throwing off ink into the 
 sea. They will succeed in making things dear only when the sea is all of their 
 Own color. •, 
 
 reanZif V ' ^^T' *'^**' ^ * "^*° " *° be.loyal to axiotas, if a thinker is to- 
 reqmre of hmiself consistency, if there is to be clearness or straightforwardness 
 
 S.v^^!w '.r ™"«*.^T*"d *!«** «»« scientific method, rising thus from the 
 physical ^o.the «Bthefacal and into the moral, shall holdfasttoself-evident trtth 
 yonder. Jdst as in the mi^-sky a^d on the sods of purely physical research. I 
 .wm not admit that the whole world belongs to the mei who foUow scientific 
 truth only m its. physical ^relations. Heaven forbid that I should deny that 
 w2T ^i""^"*! °*^^*"^*™"- They mine into the earth, they gink 
 
 It ? *r f T • *'°* ** *^* *'°"°"»^ °^ ^'" ^«"«. ^ooH^g upward, they 
 do not see the whole range of truth. , I^ is import,»nt to recogLe ti^T^erU of 
 
 oJ^r^ L^'''rj'~r T'' '"««*«*^^« '^^^'^ Newman Smyth, a frknd 
 of i^e, in his fresh, keen book on " The Rehgious Feeling." copies Of which I 
 wu^ were scattered broadcast throughout Z land, s^ome o^n to the 
 
 ^ wtt''' "^hev i;??.^" ';-?^ °"*^^ ^- »--^' -orit. south ellr 
 They wiU find aniipper sky a fact, as weU as tbe mid-sky, and as weU L that 
 
 g^vitation j.hen we are out of the ph^vsical specialists' well. We .re notTt 3 
 tV^" of self-evident truth when we rise opt of the mme and loS^i^d iL 
 anda^vous. Forever and forever we must acknowledge the i^ty^TuT 
 versahty of h»w; and. theifefore, self-evident moral truth wiU beTi SwaZ 
 pedestal from which the Philosophy o f Behrion will h. v,«KU> ^'^" * 
 
 i 
 
»■ .•• t- 
 
 OONBCQCNOB AS THK FOONDATIOM or TBA BELIOION OF SCIENCB. 7ft f^ 
 
 ilurongfa the olonda tbat God's Own hand seeibB to have made when he udetehef * 
 forth hia oreating ann and implanted theob self-evident 'truths i^ the hni^ 
 constitutiDn. / 
 
 24. We know inoontrovertibly, jKerefore, by a constant experience of a 
 moral law and of a Personal Power not onrselves that makes for righteoosness, 
 that the plan of our natores^and the environment we have here and hereafter 
 require us to choose what ought to be. « 
 
 26. ButPto choose is to love. 
 
 26. To follow the plan oCour natures or conscience, therefore, we must love 
 a personal Oo<1, revealed in the imperative commands and in the pains and 
 blisses of conscience. 
 
 Here we stand fade tp face with the very latest scientific ethical research ia 
 Germany. If any philosophy now, in that most learned land of the globe, 
 appears more likely than any other not to disappear, it is that of wUoh the 
 fhndamentd thought is an ethical representation of the universe. All the* 
 philosophy of Herman Lotze turns on the central principle that the ends of the 
 universe are moral. This is the deepest ethical teaching of your Julius MuUer' 
 and of your Domer, your Bothe and your Ulrici, that we never understand 
 anything until we connect it with the moral purpose had in view by the Author 
 of all things from the first. Study physical science only^*^ and perhaps you may 
 be tempted to conclude, as Stuart Mill did, that God is limited in power and 
 that there is a doubt of his goodness. But when we turn from external nature 
 to the morallaw, revealed by the scientific method ; when we fasten our atten- 
 tion upon the great tendencies and influences which are to giw ethical causes 
 supjremacy and make the right victorious; when we remember, with Matthew 
 Arnold, that the Eternal Power which is outside of us makes for righteousness, 
 and makes imperatively for it and victcoio^y for it, we see the end is not yet; 
 tbat the scheme of the universe is not fully executed ; that the perfection of the 
 moral law prophesies the perfection of the ultimate arrangement of things ; and 
 that, therefore, looking within us, we find in conscience an observatory higher 
 o^ V * thai^thatof physical science ever was, from which to gaze upon the supreme 
 
 ' ■ harmonies of the universe. 
 
 He who enters into the depths of his<conscicnce, and there muses, pacing 
 to and fro, is more likely to meet God and to understand the plan of the whole 
 universCf physical as well as moral, than he who paces to and fro among tlie. 
 Seven Stars, or puts hand upon the sword-hilt of Orion, or flies wiUi Cygnus 
 across the Meridian^ or follows Bootes as he drives his hunting dogs over the 
 zenith in a leash of «iderial fire. 
 
 He who fastens his attention on the uppermost range of natural law will 
 nUderstand the lower, into which the upper sink dotl^n with supreme power. 
 He who gazes only upon the planets will understand neither the planets nor the 
 suns. Begin with the loftiest, that i& known to ns ; take the soientifio method up 
 ostellatioin; wiridrla itrsgerliBre had oonit5Btn&HHi^rtKrfi^unan~ 
 inner sky; study the scfnie ojf dependence and obligation which point ,to a 
 
 ■w 
 
.-i-'V' 
 
 74 
 
 ri 
 
 iii 
 
 j t«CTu.., „ iHs BRv. j»mra coo«. 
 
 f thing,, and in coirscience ^' d^ot t"o'" "1^^ '" **»* J-'^fi^^tion A 
 he»Teng. ^ T" '"wover the Oopernioaa system pf the auLl 
 
 Bepetition of experimetit I Tha* «a *i,« - • xj* / 
 
 Beligiou. Science do;, nTSLohin the^!^''^" ^'* "' ^''^P^* -ignific/nce. 
 all her victofies. She JeTZ^^t^;^'^^Z'[^\ '"^ i''''^ test d^e/finds 
 new. and point, to aU history as a ra^Iti^^ ^?T *i'* '^*» *»' righieons- 
 that con«rience crdwns whoZeT^Ztt";^"*"/^ *""* *'™*^- SJ»«'*«erts 
 to the Moral Law and tCCo^aJ L.^J*" ^'''°'°? f P*"*'"'^ self^rrender 
 perception. Her assertion sSfi^^lf*'":*^*^ »» »^^ 
 dual live., age after age tJIIo ' 'LT*'°°^ °' Experiment. In' indivi- 
 more are yon fortified in beUef Tt^i S! ""^ ^*"* *^*'««' *« experiment, the 
 - Who are these akepUcs wt ^lll.'i'l.*':'^^ 
 try experiment even once con J^7« *?• ■*°*'^*' "***^**^ »°d »» nnwilling to 
 it is a fixed i^tnr.^ Wthr^hir/.**^ T" '"^ ^' *™*^^ ^ »»«t Lt 
 ^e, a new sense oTl^s p^liranT f "**1''^ "^ ^'^^ ^^*™*-« ^*o ^o- 
 ^iU you try snch self-sor^rer^;^^, .^.f « * "*'«°^»> '»°^--» before, 
 opportunity offe« ?_I care not hnr«ft ? ^°'' '^P*** *^*' «»P«riment a, 
 «>«. The right hand orTekft I r„?:°: ^^«7 P**^ of choice divide, before 
 «.e path divides right and left air i1!r^^ Immediately 
 
 fjerj choice as to the path hasf 1 J *S' ^" "*^*- . ^"^^^tely it divide., 
 the habit ofvirtuegrowsfastL^i *"**'■' *"'* «° «^ roiupfi^^^ 
 
 in erery choice iherf is a motal mIZ B? ""^'"^ '"^'^^#^^^ 
 
 of opportmiities for experimlTt t'w . V *®"" *^* #«" ^<"^ 
 
 chance, to test whether ram^SSo^JiT" '"^ **'?^"^ *^«^^*«^ «'°««'d 
 i»« to give you this verd^c* ^t ,^ ^!f 'if" '^ "°* «°^ ""^ ^^-^ foil- 
 through you. men^* vonr^ */.^°"^*^^ ""^""'^y *<> ^od. he will stream 
 
 i«e^tible natural^ ;iT!riT ."^ "'"'' ^'*^y ™^^^^ 
 
 ence you Win have at e;I^fS^rw"^ '"7" ''"" ''^^^^^^^ 
 you. if you choose to makTit^u^w L «r^" '/""^ ** ^^^^ ^°'^« inD be to 
 of the tmtworthiness o?tL slnificTtlt^^ of experiment and a verifici^oi. [ 
 of the soul. Bisint thrT^h 2^ 1 w 'P^^'^ *° *^*' i°»ennost h**',^ 
 present low estate, appZhL*tL"o?^ •"^''™"*'"' ^* ™*y' "^^ i^ o^ 
 whoneverhavesi;neJ,rdoahi?^r/ Tr'^"'^'*'''^^' 'i-d of tho«, 
 the fullnew of Him wC fiSlJwif * 7^2 wa, revealed on earth once a. ' 
 infinitie,, and is ,^bltd to t b^/" * - ?^ "^' " *^*» »»'^^*"«'« of aD 
 gladness when w7are3^f»°r^"*''^"*^"*''^^^^^ and mora! 
 
 thathisown. " X3dl"l*Id7ri°"^^ 
 ^-.ulthelargeltme^r^::^^ 
 
.■i 
 
 X. 
 
 <£ ,- 
 
 THE LAUGHTEB OP THE SOUL AT ITSELF. 
 
 - / 
 
 ^a 
 
 Thc innenapBt laughter of the boqI at itself it rarely num man than three 
 iinieBwithonf hearing it forever. What is the laughter of the soul at itself? 
 Do yoq^ not know, and do yon wish me to describe tjus oonvalsion of irony, of 
 fear, it may be of despair, which sends oold shivers through %U our nerves, 
 causes a strange perspiration to stand on our foreheads, and nutkes na quail, 
 <even when alone, as we never are ? Yon would oall me a parti4<u^ if I Were to 
 -desoribe an internal burst of laughter of oonsoienoe at the sotd. Therefore, let 
 Shakespeare, let Richter, let Yiotor Hugo, let oool secular history put before us 
 the facts of human nature. 
 
 Here is Jean Va^ean, principal character in Hugo's "£«• MUeraHUa" 
 one of the best works of fiction the last century has produced. Hugo is no 
 theologian. He is not even a partisan teacher of ethics. He is a Frenchman. 
 His ideals have been obtained largely from Paris. But yon open his chapter 
 entitled " A Tempest in a' Strain," and you find him asserting that " th«re is a 
 spectacle grander than the ocean, and that is the ooilscienoe. There is a 
 spectacle grander than the sky, wid it is the interior of the soul. To write the 
 poem of the himian conscience, were the subject only one man, and he the lowest 
 of men, would be reducing all epic poems into one supreme and final epos. \ 
 . • . It it no more poaaible to prevent thought from reverting to an ideal 
 th t« the tea from returninj to the ahort. With the saitoi; this is called the 
 tide. With the culprit it is* called reoaorse. God heavee thi^eoul like the 
 ocean." Elsewhere this modern Frenchman writes : " Let us take nothing 
 away from the human inind. Suppression is evil. Certain faculties of " t^T^ 
 are directed toward the Unknown. The tinknown is an ocean. What is con- 
 science ? The compass of the Unknown."— ( "Lee Mieerablee," chapter entitled 
 "Parenthesis.")'^ 
 
 Vatjean here has been in the galleys. He has escaped, assumed another 
 name, and has becoma the mayor of a thriving French town. In his hasinesa 
 he acquires the respect of all who know hun. But one di^ an old man who 
 /has stolen a bough of apples, and who looiu like Jean V*\jean, in aixested u 
 Va^ean himself, and is in danger of being condemned to the galleys for li&. 
 Thwre is a s t riking r e semblaao e b o two o n the faeea of^e^^two nwn; HTh* teu# 
 "^oVsaaiBiiroi^htfiMHttoilMewlth the qaestioB whe«h«Z]ift.wiU oonfen hi* 
 
^ 
 
 76 
 
 11 
 
 k- 
 
 MCTUBEa BT TRK B«T. J08EPH COOK. 
 
 .« uo treasure* as possessions DrioelaRR fnr ♦i.-,i_ ••« ««iiop 
 
 goes to his roorfi ; ehuts hiauelf in : and a» V ^0.1? '«f "»««•"<'«''• He 
 *lone. although no other man wm there vJ T ^"^^ ^« "^^ 
 
 his mind becomes weary rderttt . J^**° "^f*****" on hA^duty. and 
 back to the gaUe47 S^",n k ^""P"* °' oonflieiJng motives. Shlui he Z 
 - 1-thsomf^cl'jin/,''^,^^^^^^^^^^^ »P »^« f e of the hulks eve^ ^bt 
 
 Sl.all he hear nothing but obs^^l f' T .''° ^" *""*«• '"^ °» »>» ^riste ? 
 day? ShaU he ^^up he opptCtv'oJf "'^ k* "^'^■'°"«' hard-working 
 of^e poor ? O^ht Jnot toTake m^n^v ^^ ''°''^*^' *° "* '^'^^ "-^^ 
 W forge™ who ask that queron ItTiii^t t ^^ 
 
 a convenient modern trick in iZ^a* i ^** """** ""«° h»'» *bought it 
 
 infinite weight of tSw<?dl'tr*"'°^^^^^^^ P*™^« ^^^'^ -1^ tb«J the 
 Victor Hugo doe notr^^t Je.n v", "^ ""^ "/P^^^^thropic forgery. Bu 
 the temptations found orh^t^id: ^*tTlLf *^^ Xnspite6f all 
 
 Valjean her life and that Sr chUd^Jfi If *'"' *° '°^" '"^^^ • ^ut without . 
 clear case that this old 1^ whfhaslu JlV"" 1' '^ " ""'''' ^« ~*»' " * 
 the,e two young lives ? Throw^S jjfor vT *° ""'' ** ''^'^^ ^'«' *?»»- 
 jith^r him or them to fate. R^n^^tl ^ I^^^^^^^^^ ^^^J^" --t leave 
 tempations to these unselfish ones hV^Z I I **' *"** '°™»*" ^^^^'h 
 hi- duties as a benefactor He ^LstemX T ^°*"'' *^ ^^^^^ "'^ 
 body knows that he is Jean viier He h-^^^ *^* *^'' '"' °^- 
 
 / 
 
 Valjean, hJweverneZ, T , "°" *^*° *^«« «°»««- 
 
 shii.e«;on;:;r;s;^^:^--^-^^^ 
 
 peats hi; reasoningVn ;;^r«fil^^^^^ ''^ '^*'^"« ^-"iP^- H, ^ 
 
 of his conscience ^hnZm^!X^:Jt '^'tJ'^'''' "peaksfro^ the dit^ 
 
 . not induce him to pan^e He /tT-'^u. ^^' ""° of self-deception does 
 the thorn stick. X^iron ^ofnt; eZ thichVlf^7 ""*' '""" " ' ^'^^^ 
 burns that; gazes on a coin wS he haf; T^f, '^*? "'** ^heu a vagabond. 
 
 and, finaUy. he prepares ^tsJ^ttttu^^ 
 
 before weri given hL by tte Son llr ^^ ^*" oan^lestioks. which years 
 
 not able to face him qu^te b'r wLr«L. 7 TTt° '* '° ^' ^Jrathisside. 
 
 candlesticks, bands over the fire 3rf ^"^'^^^ ''^' He takes these 
 
 tions; warms himself at^hetlikuH"^;.^ '^ the violence^f his emo- 
 
 He looks up. and there is no rfhere The« w/""' '""'"^ !" " ^•'J«*°'" 
 bnt TT. 1... w_x .fxiL , """"snere. J. here was some one "' 
 
 -but 
 
 figLwaB-abt-of-tjiow- 
 
 whom~^ 
 
 t hei y^JHJigo-^ays-j 
 
 wmM 67. osD m. ■' Do tbb," conanMT^ 
 
 / 
 
 ' „ 
 
 ./ 
 
s. 
 
 .'■■1 
 
 THE LACOHTSR OF THK SOUL AT ITULP. 
 
 77 
 
 / 
 
 •the voifie, wliioh had been at first (kint and spoke from the obsoureatnook of hie 
 •ooneeienoe, and which had gradnally become Bonorons and formidable, and 
 seemed to be outside of hiip. "Put into the flames aU thi^t suggests remin- 
 iscences of tlie devout sort. Make yourself a mask, if yoii please. But, al- 
 though man sees your mask, God will see your face ; although your neigbbdrs 
 see your life ; God will see your conscience." And again came the internal 
 burst of laughter. " That is excellently arranged, you scoundrel." 
 
 Midnight struck. Vayean heard twp clocks. He compared the notes, and 
 he was reminded that he had seen, a few days before, in a shop a bell having on 
 it the name Romainville. Hugo is a subtle poet. He sajTs much between the 
 lines. Suddenly Valjean remembered, sayA Hugo, "that Bomainville is a little 
 wood near Paris, where lovers go to pick lilacs in April." Valjean falls asleep 
 and has a dream. He is near. Bomainville. But all the houses are of ashen 
 •color, all the landscape is treeless and ashen ; the very sky is of leaden color. 
 He enters Romainvaie, where the lilacs grow that the lovers pick in AprU 
 (deep allegory this, by a Frenchman, no partizan, no theologian) and around a 
 comer where two streets meet he sees a man, leaning against the wall. "Why 
 is this city so sUent?" The man makes no reply. Valjean enters a house. 
 The first room is empty; in the second room, behind the door, he finds in his 
 dream another silent man, leaning against the wall. He asks him why the 
 house is deserted ; but no reply is gif en, and all the walls ace ashen color and 
 the sky continues to be leaden. He wanders into house after houBe. He finds 
 a fountain bursting up in a garden^and behind a tree a man ; but he too is 
 silent. There was behind every cbfner, every door, and every tree, a man 
 standing sQently. Before entering Bomainville he meets on the plam near the 
 -city a horseman, "perfectly naked"— Hugo writes and he knows what he 
 means— tod with a skull, instead of a head ; but yet the veins were throbbing' 
 vound the skull, and in his hand there was a wand, Hugo says, Wpple as any 
 grape-vine, yet firm and heavy as lead. With that wand this hokeman was to 
 <>hastrBer the inhabitants of this city. Valjean, in his dream, went out of the city 
 in horror, and, looking back, he saw all its inhabitants coming after him. 
 They Saluted him on.the open phun, under the leaden sky, and this was their 
 language : " do younot know that you hav» he«n dead for a Umg while f" Men 
 who have heard the mternal burst of laughter as forgers, as lepers, as those who 
 •dare not open theur souls to their neighbors, find behind the doors and in the 
 booths and even on the street-comers silent inen ; and when these criminalB, 
 known to Gad, under their ipask, walk into solitude, those silent men come' 
 after them ; and when once oonscienee has been finally insulted, the cry of all 
 the nature of thmgs is represented by those of the inhabitants of Bomainville in 
 Victor Hugo's dream. Instead of lilacs in April, you h*ve the leaden sky ; you 
 have all the earth dun color; you have a brazen sod' on which to stand; you 
 have this horseman, with the whip lithe as a grape-vine and heavy as lead, be- 
 -fora yju; ond-h e liind you tto host with4h«^ t yi"^Do yottitot know that ' 
 iiave been dead a long. while ?" 
 
 V 
 
 / ■ 
 
uf'''^%f' *» I* 
 
 78 
 
 LKOTUBM'.BY TH> BBV. J08BPU OOOE. 
 
 'I 
 
 
 Va^MD flnaJly ^nfeMsd'hia identity^ And the eonrt And audienoe. whan h*^ 
 uttered the wordi •♦Ivam Jean Valjean,' "felt dazzled in their heart*," Hng» 
 laye, " and that a greiU light was shining before them." 
 
 Take Riohter's " Titan," another of the eix greatest works of flotioa the 
 last oentary has given t^the world, and perhaps the greatest of them all. 
 Roquairol, the fiend of the hpok, dies by suioide. He otters no words whiohthe 
 Titanic Biohter, no partisan, no theologian, does not put into his month. 
 Rioht^r's human horologes have crystal dial-plates and transparent walls, which 
 allow 08 to see the mechanism within. More than three times this Boqoairol 
 has heard the laughter of the soul at itself. *• I eannot repent," says the leper, 
 with his pistol at his own brain. " Sbonld that which time has washed away 
 firom this shore cleave again to the shore of eternity, then it mnst fare badly with 
 me there. I can change there as little as here. I do verily punish myself, 
 and Ood immediately judges me." Here he suddenly points the weapon at his 
 forehtoad, fires, and falls headlong. Bloo.i flows from the cloven skull; he 
 brea|hes once, and then no more. Albano, the serene, vast soul which represents 
 Biohter'B views of conscience, stands at the side of the corpse and seems to hear 
 tlie words firom the snioide'R breast and iron mouth : " Be still. I am judgjad." 
 — ("Titan," Oyote. 180.) 
 
 But you say William Shakespeare would not be as melodramatic as this 
 Frent^man, Hugo ; nor as serious as this Oerma;n, Biohter. He was an Eng- 
 lishnum. Although Tennyson hM lately praised Hugo in a sonnet, and al 
 though Mrs. Browning has said that Dickens learned to write fiction f^om Hoi 
 (" Letters from Mrs. Browning," Vol. II.), you will follow no French aothorities 
 as to eonsoienee. John Calvin was a Frenehman, and did not ieaeh fatalism 
 either. Shakespeare more than once has represented the despair of the soul 
 under the law of its own i^ature : 
 
 " Oh !" my offense is rank, it ■mells to Hf^ven, 
 It hath the primal eldert enrse upon it, , ■- 
 
 / A brother's murder. Pray oani not, 
 , Thongh iaeUnMioa be as sharp as will ; 
 ^ My stroncirgniUdefestowystNvg intent, 
 
 V In the oormpted oorrents of this world. 
 
 Offense's gilded hand may shove by jnstioe, 
 And ofl 'tis seen tlM wlAed prtae iUelf 
 Bays oDt the lasr { but 'tis Bot^ ea above ; 
 There is no shoffling, there the aetipn lies 
 In his tme natore; ^ we oofselves compelled, 
 Even to the tee«li.abi feiwhead ot'evr faidts, 
 To give in evidioea. Whatthen? Wbatieatir 
 Try what repentance (tan; what oan it not r < 
 
 Tet what can it when one eannot repent r 
 r — ^ Oh,w>etehedsta*tl Ok, beeoos blaek as death I — ' ir^ ^^ 
 
 Oh I limed seoli tlw^s«nwglinc to be free, 
 ' Art more engaged I Bs^4«geUI Make assay! 
 Bow, stobbuB knees/* : / .. 
 
 ^ i - m" Jlamtit,^ Attjt Jr. >. 
 
THE LAUOHTKB UJT TUB SOUL AT nUMLM, 
 
 f 
 
 And they Mnnott Bat the kneee that oaonot brad »n4 before the' hoete ©f 
 which Hugo .pefcks. ••t>oyouiiotknowth«tyoah«yebe«nd^.longwhUer'The 
 kneei th.t cannot bend are dead. I. the Uoghter of thecal at iteelf a laughter 
 from which It can flee ? In the next Ufe ahaU we eeoa^e thcM internal bursta 
 ofUnghter-from conscience? Never. unleM the wif iui ewiape from itaelf. 
 While we conttnae to be .piritnal Individualitie. w^ ^uet moet keep company 
 with the pUn of our nature., and thi. plan is exifi«4ed in that aUegory of Ko- 
 mainviUe. lilacs in April, and the question froi^ihe half-headless hoet • " Do 
 yon not know that you have been dead a lon^iime ? ' 
 
 Iu.'J^Ta.u f'f""^""'"' ^*^«P Butler ,«^ys, a prophetic office, and it is to- 
 be regretted that the foremost OhriHtian ,k{iologist of the Ute centuries did riot 
 develop this stupendous thought, which he only su^ in his famous sermons. 
 
 Conscience, without being cousultedi" Butler pAys. "magisterUUy exerts it- 
 self and. if not forcibly stopped, naturally a^d always, of course, goes on lo 
 anticipate a higher and more effectqfti sentence, which shall hereafter second 
 and affirm its own. But this part o^ the office of Conscience." contiq^s BuUer. 
 
 is beyond mypresent design expli^itjy to consider."-(" Uponfltimkn Nature," 
 8er, 11.) Now, precisely where Butler paused in his consideri[tion of the pro 
 phetio office of Conscience Shakespeare seems to have begun : "' 
 
 " To be, or not to be ; that is the question. 
 / To die, to sleep : 
 
 • • • '• • . . . : .." 
 
 To sleep ! perohanoa to dream ; ay, there's thenib, , 
 
 For in that sleep ofdeath what diwotts my come, .1 
 
 Wben we have shuffled off this mortal coil, 
 
 Hnst give us pause. ' 
 
 . -» • • ■ • "• ■•■• . .. ! ■ 
 
 rpi..*^.* ^J^*««^o««»"Mthlng alter death. 
 
 The undisoovaredeountiy. few whose boom 
 
 Mo traveller returns pussies the will, ^ " 
 
 And makes OS rather bear those ills we have 
 
 ThM to fly to othars that we know not of . f 
 
 7;iM Mnscienqe does suka cow«nU of us all." 
 
 ■ .A' —"Hamlet," Act 3, Scent i. 
 
 u I^ ^l *^ ffl»lMn»ww hem it spadung pdeliaaUy ? But again andagaiik 
 
 h« ntten tha same t|u>ii«ht. Ton nmambw Glannaa's dream : ?^ 
 
 n- , ,.'*Xd»a»wM l««gtbiwd alter 1^ 
 ^i then began the tempest to n» aovl, 
 
 UntothaKl^idewofMipetMlaidM. ' 
 
 ^ ilrst that there diln^taviS^ 
 
 <,>i 
 
 .->• 
 
 V 
 
 \ ^ 
 
 siiedidowl: «1iniiteo( 
 And aohevuldted/lniMi came wasderiisg by 
 
 1 
 
 * 
 
 -Who 
 
 Cant)Msdiuk 
 
 / miit eowmge far peijafy 
 "t «0w« Mee Obs^ef' 
 
 t stabbed meia tbtfic 
 
 4k 
 
 
 4 
 
 9 * 
 
v'> 
 
 ^ ' 
 
 LlorraBI Wt THB^UV. JOSBPB cook". 
 
 '! 
 
 }>.' 
 
 Wltb Itask, meihouijht, a Ingion of foul fi«ndi 
 Environed mo about, and howled In mine Mra ' 
 Buoh hidoouH oriea ttukt, with the very noiie, 
 I. trembling, waited, imd for a leaaon after • ~ ' 
 Oouldnot believe but that I waa in Hell." j ' 
 
 ^ —'' King kUhardin." Act 3, ^,nt t. 
 
 The iatornal bunt of laoghter I Sbikeapeare knew what it wa« in it« wfier 
 •mile,, or he oould not have written these pasaagei -oonoeroing souU that Mem 
 *d;have heard that laughter at least three time*. 
 
 , Oat of the multitude ^f historical examples of the laughter of the soul at itielf 
 tekeonlytwo. TheroisOharlosIX. of Prance. He oftnseated to the Massacre of St. 
 Bartholomw. Heisdying. Heistwenty-fouryaai^fage. He*8 in such of agony 
 remorse that the historians say there is dooumen^y evidence of the fact that he 
 sweat blood. Not only did the blood pouroutofntsWsand the corners of the eye., 
 but m many places through the corrugated vein^^'did the blood ooze. That ii 
 history and not poetry. He recalled the Massacre of St. Bartholomew, to 
 which he had asaented. •' How many murders ! What rivers of blood I" And 
 he Wt h^iioe. as Clarence went out of his dream. . " q^^^lU prtuve," adds a 
 *r«*bh historian to his narrative of this scene (Duruy, " Hitioire de Pranee," 
 Tome V p. 120). "rf« 1inpui,ia»4!e 4u oritns a tromper la cont^Unet du 
 coupable. You say that thkisa vojkSfenetrating gleam into the recessesof natural 
 law. If It be a fact. You know tt^'fai^^s of thU kind are numerous in history, 
 and no philosophy is sound* that doe. "nbt tnatch itself to aU the /acts of its field. 
 The blisses and pains of conscience I We know the pains better than the bU^s ; ; 
 butthenatureof things weighs asmuohforusasitdoefagainst us. Theweightof 
 the word ought is as great i^hea it is agaii,tftTi^ It ii whep it is for oa. 
 
 John Randolph fought a duel with Henry Clay. He walk, intothe Senate 
 Chamber staggering in his last Ulness. Mr. Oh*y Ib rising to speak. The two 
 men liave not addressed eaoh other for mpnths. " Lift me up," says Randolph, 
 loud enough for Chiy to hpar him. " I must listen ta that voice once more. ' 
 He was mted up. Clay finished bis speech; and the jpen shotok hands and 
 parted almost friends. Randolph was taken to Phihulelphia, and his biographer , 
 (" Life of Randolph," Vol. II. last chapter)-! *m citing no newspaper cbmor 
 -says that on hisdeath-bed he asked his physician to show him the word re- 
 morse m the dictionary. " There is no dictionary in tho room," says the physi- 
 cian. •• Very well. Hert is a card. The name of John Randolph is on one 
 side of It. Write on the other the Word which b^t symbolizes liis soul. Write 
 remorse in large letter.. Underwore the word." After that was done Ran- 
 dolph lifted up the card before liis eyes and repeated in a loud voice, thwo 
 tiAie. : " Remorse, remonw, remorse I" " What .hall we do with the card ? ' 
 says the physician. '♦ t»ut it in yow pocket, and when I am dead look at it" 
 You say he was crazy. After aU these things he dictated U. wiU, manumitting 
 hi. .htves ; and at that day each a will coiild not be drawn « T«B pt hy ^n ^ «nt^> 
 
 and dear head. It was technically perfeor"^o(rkS)w ^oUling ofl^T 
 
 . -4 
 
 tl 
 
 t] 
 
 "/ 
 
€'*^ 
 
 re- 
 
 
 TUB LAUOUTBR OF THl iOOL AT ITMBUT. 
 
 •« '-^k. 
 
 \, 
 
 moTM," Mid John Randolph, no thfloloffian, no partisan, a man of the world. 
 
 'I hop. I have lo<)ko.l to AhnigUty God m a Saviour and ol>tained >omfl reUef. 
 
 But wh«n I am dead look at the word whiioh uttor« the inmost of my i»ul. and 
 
 you will undorHtttiid of what human nature in capable." He had hoard the iii. 
 
 >roal bufBt of lau«htor twice. It may be not the third time. 
 
 To enmmarize now, as wo part, what these oxrtmplos prove : 
 
 1. There is an Eternal Power not ourselves which makes for righteousneea, 
 
 2. An entire ajfreeraent exists between Oonsoienoe and the Issaeg of Things.. 
 8. Our Oonsoiences are thus in harmonv with that P^jwer. 
 
 4. We are oonopellnd to judge ourselves aooordiut? to tlio Moral Ideals an- 
 thonzod by this Eternal Power not ourHelvas which makes io? righteousness. 
 ti. Wo cannot escape from this Power. 
 «. We must be either in harmony or dissonance with it. 
 
 7. If in dissonance with it, wo must bear the pains which Are the inevitable 
 penaltieB of such dissonanee. 
 
 8y Conscience thus makes cowards of us all. 
 
 p. It does so nrtt only; by the foar of moral penalty in this life, but by the 
 feai' of something after d<'ath, 
 
 A 10. The eonstitutional fear of " something after death," of which Shake- 
 ipeare-and Dutlor speak, is a proof that there is so^nothing there. 
 
 11. While the proplietlc action of Conscience thus intensiaes aU the pains of 
 Conscience, it may also intensify oil its blisses. i 
 
 12. It is true, on the one hand, that tho innermost laughter of the sonl 
 Itself it rarely hears more than three times witliout hearing it forever. 
 
 18. It is true, on the other, that the innermost benediction of the soul upon 
 Itself It rarely hears more than three times without hearing iii forever. 
 
 14. The innermost laughter and the innermost benediction oome from the 
 depth of Conscience. * <> ^.,„, 
 
 16. But the weight of the word onght is a revelation of the natnre of things. 
 
 16. The nature of things is only another namei^tte Di^ne Nature. 
 
 17. The laughter of the soul and the benedioti«(n of "the soul, as to itself, in 
 the mnermost of Conscience, are the laughter and benediction of the nature of 
 things ; that is, the benediction and the laughter of the Lord 
 
 18. The bughter of the soul at itself is ^daughter ^o,ji ^hioh it cannot flee. 
 
 ""^1 
 
 -,' 
 
 ^-■-. --,- - 
 
 
 ^- ■- ■-.^, 
 
 ■ -I ■■ ■ '' 
 
 
 6 
 
 ^ ■ 
 
 \ 
 
 
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 -;;- ■ * " ■■ 
 
 
 

 
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 ■f. f.ui 
 
 .« 
 
 i 
 
 i ■*> < 
 
 
 XI. 
 
 BHAKESPEAIIE^N CONSOIENCE. 
 
 Whom dfler Shakespeare make Qe «.lmire ? An autho/i, what he oau.e. us 
 tolove. Dowerta.lo»rH«Ive..rotaininK to the eml our respect for Fa l.taff?' 
 Peniy V, who had toyo.l with vice in Talstaff's company, rejects the gray- 
 hahred lecher after beoomiiiff kiuR. . "^ 
 
 r*, A-ing to f'^^taff.-l know theo not. old man'; fall to thy prayers. 
 
 How jll wliit.) haifH bccoinci a fool and joHter. - 
 
 S I nave lonK (lrean>«d of amjh a kind of man, 
 ,8() Hurfoit Hwelloil, so old luid ho profauo ; 
 Out, beinK awaked, I do donpiao my dream 
 
 Make leHH tby body lience Mid more thy Brace. . . 
 Reply not to me with ft fool-born j^Ht 
 I'resumu not that I am the thing I wan • 
 
 • Si"" 9?^ '^"*^ ''""*'• '^ "'^"'1 *h« world perceiTO. 
 
 That I have turned away my former self ; 
 Bo wjll I thoHe that kept me company, 
 • • • I banish thee on pain of death. 
 Ah I have done the rcHt of my miBleaders, 
 Not to come near our person by ten mUcr'^ 
 
 ^ ^Although Faktaff is pictured injIetalCshakespeare plainly intends that we 
 Bhall not permanently adnure^imrin the end he crushee even our animal re- 
 gard for 8i|^ John by maku»gijint die a loathsome deatli. "Let thy Wood be 
 thy direction tiU thj^d^ath t" says Shakespeare. "Then if she ihat lays thee 
 out Bays thou^ fair corpse, I'U be sworn and sworn upon it she never 
 shrouded^Aiiy but lazars."-(" TroiluB and Oriuida," act ii, ,c. 8 ) Do we 
 love>^o ? Shakespearp pictures hun, too, in great detail ; but, on the Whole 
 feeling m his presence is that which comes to us when we look into a aer' 
 pent's eye. 
 
 There are roysterers and feather-heads reflected in ihe lower half of Skake 
 speare'smurror; but if you will fathom your own experience with this writer, 
 you wiU find that it is not the lower, but the upper half of his far-spread and 
 astoundmgly faithful ghtts that captures you permanently. I am not advanced 
 enough in life to understand Shakespeare, perhaps-it is said that no man 
 under iprty can read Shakespeare ; bat, as I grow older, I am more imd more 
 Attraoted lathe upper half or, I may say, to the upper quarter of his minor. 
 H o holda up th e pietmiu^ glaw to ri^-torirttTl mgri — '^ " 
 
 ;re- 
 

 :A^ 
 
 I '■« 'f0 ' 
 
 •HAKKHVIIAJIK OM COHItcilNOK. 
 
 I.r«.«nt»4h,. othnmm natt,r.. «p«lklly, ». H wL fpro.'d on HlmkM,H,.r.'« .( 
 
 U.enn.U.npr.. io„^8h.k..p,aro ..«n. t6' .„.ke 1. th.t the upp« ha^of thl 
 . mih-or W.H him^cll. U^^eUn u. hin ..Ivancd, yearn .nora u .on the ul.a 
 upon the .u..rul la«, uponU «r6at character, c^all hi« *ra«edL. and le« and 
 leM. exoep an a foil. u,K,n Ko lower trait, and t^ ooar.er in htuuan natu" 
 
 M .f [ vv'or. to Helcct oat of all Sh.k«i^are'H character, the on. per- 
 jon whom ho „.o.t reHemble.. I AoM take He»ry V. ThatHonj wa, equipped 
 .for pe»,. or war. for .port or e«rne.t, for the lislit tWng. of the day of harmle.H 
 pUyor tae.ternthinK.ofloud..e.oa„ainRconL. aS he ,rew itr^ Sn^ 
 LI f ; "" ,ff : "''^^'•- '' » »™« "« '>-»*! Jen a companion df PaUtaff ; n^ 
 doubt h.H youth hid many thing, in it which U«de.4r.edio regret; buthe^>w! 
 
 " JT t'T"*' '"'• ^**"° "^'"""^P "H- *« hi°» »« i« -hero, one oTth! 
 met ful orbed 9 all the character, xlelinited on Shake.pea^rwJi 
 ■Hamlet •. He wa. like Shakespeare in «,veral very great thing. ; but heTd' 
 
 portance-; but ShakcHpeare had dioieion. «Jrell .. g.ntlene«,. A not un.a^. 
 
 re^!:?lt;?- ^^'^i^' *• '"°"' ^""'^ -»#-"We part of hi. life Po"I ■ 
 ..iumi^^ftloffer and le.. .trenuou. ige thaJhi. own. and almo.t a. if thefJSo 
 
 fZ^l: V ;• " T"'^. *'""°''"" °' '"«•? iotellectual power and .ubtl. to- - 
 tensitie. of emotion not conjoined with .uffiriient executive capacity 
 
 In h^ltr""^ ^H T« **u' *"'* ''"***'' '"h ^''^ «'^«'' ^hat Kant affirmed " 
 
 Ld at r?T, ■ , ?* ^'? """^'^^ ""^ r ^-'P °«^" » obtained nntU tJ^ 
 cord, are stretched tightly and the plectnunTwith which the resonant wire. «e 
 
 ^ struck ..made firm. Madame de Stael .;i of Schiller that hi. muse Zrc^ 
 ZiTi' f^" 7*7-, 'r*™' "^'^^ ^* "'y-talline fomitain-spring. in the 
 heights of KanfB philosophy. But even f hiller onco complained thaJ Kant! 
 system of ethics occasionally takes on thelspectof a repulsive, hird i^pe^Sve 
 morahty and is not attractive. Kant rfoed that the two objects of mo«^ 
 turning are to give " hardihood" in the iucation of conscience lo tLmoX^ 
 and 'gladness' in prompt and fHiU obldienco to the moral sense -"lilta 
 physics of Ethics," edition by CalderwC. Hardihood I That irthe str^^h" 
 
 . ingof the cord tautly in the harp. Hardihood! That i. ZV^Lltte 
 plectrum which .mites the cord. Hardihood f THat i. the first o^Hflfj 
 
 t J!, ^ ?r*r' ? *•'* '^""^ ' *"»' **»•* " °°^y «»• ^^^ deriveTfrom ^e 
 tigbtiy-stretched cord and the firm pleotrnm. More and more. a. T3hakesl«o 
 grew older he tightened the moral cords in the oolowallv wid« wTt 
 nature, and the stretched cords he .track with Tta^S I^tdSir ^^ 
 re.onant upper note, at Ust are hirmoniou. with the deep baJ; ^the Mo^," 
 
 from Rh akw npna «i'^har». w Ubm^UHKlwwinrof tfair^ir^^ 
 
 <*- 
 
tl« 
 
 m 
 
 'r 
 
 'n- 
 
 W 
 
 ®* ^ '* LiClUUps BY THE BEV. JOSEPH COOK. '^1' 
 
 ;theonlymerit8ofJe^u8 Christ, my Saviour, to bq made partaker oflifeever- 
 
 lastmg."~Shake»peare'» V/ill. 
 
 Undoubtedly he was an American in his youth. He thought that Rood 
 
 nmsic crould be produced by leaving the cords in dehghtfuUy uncertain nositions. 
 ^ . A firm plfeofrum I Why, no ; it would not be liberal to make the plectrum solid ! 
 
 It would not be in harmony" with advanced thought to tighten the cords \ Hardi- 
 
 hood! Why, the very word is odious to luxurious liberalism f Hardihood f 
 
 Schiller protests against Kant when he misunderstood him,- not knowing that 
 
 hardihood IS the mother of gladness in the harp. 
 . - .Shakespeare in his youth, no doubt, married too early, and yet none too • 
 
 early; and to this keen, self-imposed curse he has again and again made al- 
 
 blood m Shakespeare's wntingsl Do you.remember that he says that ^On cer- 
 tain conditions Heaven wiU bless a marriage, and on- certain other conditions 
 
 ^m Undoltdr^r?''' ''' r ^^""^^ *^« ^'^^^^'P *^»*— »^«^- 
 
 W^.«S^ .f f ^' f '^'T"'"' ^^° '"'' ^"^S^"«^ ^«»- ^ 1^^'^'ired years after 
 >i8 death, did not understand what kingship ^as awaiting him. As Henrv V 
 
 tTJ^T Tf *^' moment he became king, so Shakesp.are wouldT^e 
 done If be could have seen m advance the enduring responsibiUties of the 
 egnancy winch iterature^w providing^fbr him. But had he forse n tW ,te 
 could notiiavQ tightened more strenuously than he did one cord in his harp. 
 "t^efact.,without the form of marriage, exists before 
 
 " All snnetimomous ceremonies may 
 ; _ 'With fnll and holy rite be ministered, 
 
 No 8we€t asperflion shoU the Heaven let faU 
 1 o make this contract CTow; but baiTcnhato. , 
 Som--eyed disdain ami Biscord shall bestrew 
 J ho Union of your bed with weeds so loathlv 
 ' '♦ Jhat you sbaU hate it both. Therefore, tali heed 
 
 As Hymen s lamps shall hght you " 
 
 f - Shakespeare did not know through. How many hundreds of years these 
 words would be read o^ar his tomb in Stratford-o^-Ivon, and how many ZZ 
 /^IJ^^IT "^^^^ of a woman eight years older than he. ZTL72 
 /mfamy ; but he woul^4 ^t have erased them could he have foreseen aU 
 
 we ^eZ^^{T ^^l^^^^^ of their nature loosely; when 
 
 ::r;XS.cferr^^^^^^ 
 roraf;[e:rrh'*^'^"^^^^ 
 
 • the mi^derer. offendUuse they'caZ^oifetL; ^t n ^^^ 
 
 WrcS; dTvl^'^'''' t <*™« *o *^« «-. Mr.'Raiisford) fl^C 
 and. circled by the azure deep, and to Remember that Birmingham and stl 
 
 V 
 
 <?■■ 
 
 
V 
 
 SHAKE SPEARK ON CONSCIENCE. 
 
 8ff 
 
 ford-on- A von lie not far apart, as bosses on that buckler of the world'is good 
 sense. Lord Bacon asid that he wished a science of the human passions could 
 be elaborated. Gervinus, the best German commentator on Shakespeare, 
 affirmed that, if Bacon had turned to his neighbor William^ he might have had 
 such a science ; and that one, to-day, might be constructed from his works. 
 Tyndall stands at Birmingham, and proclaims, as Haokel has taught, 'iUat the 
 science of the human passions must include the assertion that the will is never 
 free. Ijord' Bacon, I think, feels uneasy on his pedestal at such science. At 
 any rate, Gervinus on the Rhine, in his tomb, whispers yet to civilization that 
 William' Shakesp^re, Bacon's contemporary, will teach us the true theory of 
 the passions. W^n Tyndall utters at Birmingham his. famous assertion that 
 . the robber, the ra^sher, the murderer offend because they cannot help offending, 
 I turn to this grave at Stratford-on- Avon — a grave honest, for we have seen the 
 epitaph its occupant has put upon himself^ and how little he eiouseiany of his 
 own misdeeds — and I listext^ I hear words, three hundred years old, indeed ; 
 but I recommend them, in spite of their antiquity, as a motto for Tyndall's 
 address: 
 
 " This |s the excellent foppery of the world that, when we are sick in for- 
 tune— often the surfeit of our own behaviour — we ihake guilty of our disasters 
 the sun, tho moon, and the stars;" " as if we were villains by necessity." 
 Professor Tjmdall hears that at Birmingham! "Fools by heavenly compul- 
 sion," "knaves, thieves, and teachers by spherical predominance ;"" drutik- 
 ards, liars, and , adulterers by an enforced obedience of planetary influence;" 
 " and all that we are avil in, by a divine thrusting on." Does Tyndall listen ? 
 " An admirable evasion of abominable men, to lay his goatish disposition to 
 the charge of -a star 1 My nativity was under Ursa Major; so that it follows, I 
 am rough. Tut i I should have been that I am had the maidenliest star in 
 the firmament twinkled on my birth." — "King Leaf" act i. $cene 2. 
 
 But it is'impossible to condense a. tithe of what'ought to be said oonoeming 
 Shakespeare's views on conscience into the hand's breadth of time allowed me 
 here. Let me read the leading questions to which he gives answers, allhough I 
 cannot recite aU the replies. - ' 
 
 1. Whom does Shakespeare make us admire ? 
 
 2. Whom does he make responsible for sin ?* T ' ■ .. 
 
 8. Does Shakespeare make the word ought heavier than any other syllable ? 
 
 4. Does Shakespeare teach that there is a God in Conscience ? 
 
 6. Does he give Conscience a prophetic office ? 
 < ■ " /' ■ 
 
 6. Does Shakespeare make judicial blindndss'one of the ineTiyblef penalties 
 of the suppression of light? _ .-.- ^ -, , ; / 
 
 7. May Conscience, according to Shakesjpeare, make cow^ds of us all ? 
 '8. How, according to this poet, does Gonscienoe oolo» the external world? 
 
 ». Dues~8hHk«Hpeare admtt that Consetened'may «uA6e td^xist or to act in 
 the iuiObrrigibly evil ? 
 
 
 ^ 
 
 
I I 
 
 W : 
 
 !| h 
 
 I 
 
 li'l 
 
 86 
 
 lectures/ BY THE BEV. JOSEPH COOK; 
 
 ConstLc??'*' ''''''^'^^f Bhakespear.. ar^^somo of the pbyBical effectsof 
 
 . 11. Does he teach^at CouBcience amy produce despair? . 
 
 12.^ Is Shakespe^e supported in hi^Vnclusions by other poets ? ' 
 
 " to t^fMhr.r"^T""^' *^' """'"P'"^ "™y «^ ^^"^'^ «f «r«an keys at random 
 
 ax^alt tX/ '?" "f *^ ^-^^r-rnent. bo I open a cop"y of Shakespeare S 
 
 landom. with Wpartisan plea to make. What massive and overawinc tones 
 
 are th^se first ^fes I happen io strike ? overawing tones 
 
 "In the great hand of God I stand." 
 
 Tyra'nT'^ '/''"""" I Knowing my Conscience in opposing a bloody 
 
 . . . ^ ;, , - ^^ "And thence' . " 
 
 Against tlie iindmilged pretence I lioht 
 i Oi treftfionous mahce." ' 
 
 / . . ' ■ - 
 
 ■n A • » . . ,,j ^T-:'' Afacbet/i," act ii., sc. 3. 
 
 ±Jut Oiere is a contrasted tone, strangely deep : ^^^.J^ 
 
 "What do I fear? Myself? There's none else by7"^^^ ' , 
 Kichaid^oves Bichard ; that is-, I am I ^ ^ *^ " 
 
 : / Is there a mnrderer here ? No ; yes -lam • 
 
 Then fly. .^Vhat, from myseH? Great reason why? 
 ' Afn'iVT.""''- ^"*' Myself upon myself? ^ 
 . Alack 1.1 love niyself. Wlierefore? Foranygo.d 
 
 That I myself have done unto myself » "J' 80»" 
 
 - . O"! no. alas! ^rather hate mvself, 
 
 For hateful deeds committed by myself." -^ 
 
 r - ■^'^i»iKichardIII:;' actv.^sc.j. 
 
 "The weariesft and most loathed worldly life 
 Ihat age, ache, penury, and in^sonmeut 
 Can lay on nature is a paradise - 
 To what we fear 0/ death." 
 
 —"' ^^''"^'■'^ for Measure:' act-iii., set. 
 " The dread of something after death . *■ 
 
 ' • • . puzzles the will. 
 
 7)4«j conscience does make cowards of us all." 
 
 " Conscience IS a thousand swords." > - 
 
 ' — "^i«S Richard 111.,'^ act v.sc. 2. 
 
 Strike the peaceful, cheering, myflteriously-c^mmandihg notes onc^ore r 
 
 "^hat stronger breast-plate than a heart untainted? . ' 
 
 »-^Thnce IS he armed that hath his quarrel just 
 And he but naked, though locked up in sted'. 
 Whose conscience with injustice is corrupt 
 
 T * Be just and fearnot. • ^ 
 
 Let all the ^wfljf />iw at>« V «/ BTtliy^untfv's 
 
 _^^«;iS;^.^^ 
 
 ~ " . ■ ■ ■ ^*"S ^Mfy yjJI.;' act ««.. sc. T 
 
 1 • • ' * 
 
(■ 
 
 tsof 
 
 lom 
 eat 
 ues 
 
 )dy 
 
 SfiXKEBPEABE ON CONSCIENCE 
 
 "\ 
 
 87 
 
 \ 
 
 
 " Now, for our oonHcienoes, the arms are fair, 
 When the tW^;i/ of bearing them iB jaBt." 
 
 —"King Hinry IV," 
 " My wooing mind shall be expressed 
 In rnsset yeas and honest Kersey no«B." 
 „ . " — ^^Love's Labor Lost," act V. sc. 2. 
 
 *' That which you speak is in your conscience washed." 
 
 ,^ , ■ ■ —''King Henry V.," act i. sc. a. 
 
 " What motive may 
 Be stronger with thee than the name of wife ? 
 That which upholdeth him, thaHhee upholds, , 
 
 His honor. Oh 1 thine honor, Le>^ ; ^thine honor." i 
 
 ~ ~ ' ^^'K'ing^ yioAh." act Hi., sc. I. 
 
 "A peace above all earthly dignities, ^x 
 A still and quiet conscience." ' 
 
 ~''Henr\VILL," actiii.,sc.2. 
 Strike the contrasted notes again : ..> . • '- 
 
 ' First AfurdMUfF—^o when he opens his pune to give us our reward, thy con- 
 
 «cience flies oat. ■' 
 
 c 
 
 "Second Murderer.— het it go. There's few or none will entertain it. 
 
 "First Murderer^— Hfftv if it come to thee again? » 
 
 "Second Murdet'er.—VViiSQ'irasAiXiaivi'x^ii. It is a dangerous thing. It makes 
 nian a coward. A man cannot steal, but it aocuseth him; he cannot swear, but it 
 checks him. 'Tis a blushing, shame-faced spirit thafmutinies in a man's bosom. It 
 fills one full of obstacles ; it made me once' restore a purse of gold that I found ; it 
 beggars any -man that keeps it ; it is turned out of all towns and cities for a dangerous 
 thttg. ^ 
 
 "First Murderer.— T^xiaAs, it is even now at my elbow."— "A'lW Richard III.," 
 cut t., sc. 2, • 
 
 "S>. " ^^y <'o>^scienoe. hangmg^about the neck of my heart, says very wisely to me: 
 ' Budge not.' • Budge,' says the fiend. • Budge not,' says my oonscienoe."— ' 
 "Merthant of Venue;' act «. sc. z. 
 
 "I, I n^self, sometimes, leaving the fear of God on the left hand and Abiding mine 
 honor m my necessity, am fain to shuflle, to hedge, and Jo lurch.— "iWSrry Wives of 
 ifiindsor, act tt. sf, 2. 
 
 ■ V •-■■-■ 
 
 "Put up .thy sword, traitor. 
 Who mak'st a show, but durst not strike^ thy conscience 
 Is so possessed with guilt. Gome from thy ward, '*^' . 
 
 . - For I ean here disarm thee with ^B stick 
 
 And make tfa^ weapon drop." 
 
 \ —*' Tempest," acta., sc. 2. 
 « ^ " O Heaven i put in every honest hand a whip • '^' 
 
 To lash the rascaUnaked through. the world." 
 
 I / ^ —"Othello;' act iv., sc. a. 
 
 " The ooloi of the king doth come and go 
 ' Betwixt his purpose and his conscience, ' 
 I Like heralds twixt two dreadful battles set, ' 
 
 His passion is so ripe it needs most break." 
 
 ^^a^ — — "King John}' act iti., sc. 2. '- 
 
 # , "The grand oonspirator, 
 
 ? With olog of oonscienoe and soar melancholy, , 
 
 , Hath yielded up his body to the graved . . . 
 The guilt of oonscienoe take thou for thy labor. 
 With flain go waudoF through the shftdeff of night." ' 
 
 S —"King Richard II.," act v., sc. 2. 
 
88 
 
 J ; 
 
 LECTURES BY THE BEV. JOSEPH COOK. 
 
 'f- 
 
 
 '•The worm of couscionce still begnaw'my soul." ^ 
 _ -^'*fCi»g Richard III.," acti, s<' j. . 
 
 whetherTHnHn! ^""""K *^'''"' """^ ^'"'' Shakespeare answer the question 
 wSt;sr* ^^^^'^-^^ -«"» ^- t^e suppression i light. 
 
 ' ',/" The raven himself is jSoarae 
 
 Ihat croaks the fatfil entraWe of Duncan V' 
 
 ]^^'if';°>y battlements. Cofce, yon spirits ' 
 
 « T°5Vi1°^ °2."°''','^ ***''"8^'*«' "°««^ m« here, 
 
 ml /"® '^f™ *^® <"ow° **> *he tofl-top fnil '\ ■ - 
 Ofdu^st-cmelty! Mi^ce thick my blood ; ' ' ^ ' ^ 
 - r . - Stop up the access and passaRe to remorse. 
 
 • The effect and It! Come to my woman's breasts 
 
 WheJet'rTn^v'"?'^'?',??"''"^^^^^^^ • - ^ 
 
 wnerever m yotfr sightless substances i - 
 
 J^ou wait on Nature's mischief ! Come. thi<jk nicht ' "' 
 
 And paU hee imthe dunnest smoke of hS ^• 
 
 ^«f if ^ ^^^" ^""? '^« ^°* *^« ^ound it mikes. 
 
 mt " ' ^"Macbah,"acti.,sc.4. 
 
 Gheeta. that "repeated ein impairs the judgment,'* and th»t "ho whose iud! 
 
 vented thaf^'Every man is the son of his own deeds." haT he Tw Si" 
 blindness been proclain,ed with such sublimit> as in this utteXunpalrn aid 
 secuLu: passage^ Macbeth himself, under siuiar circf stanceiryri ' 
 
 " Come sealing night, 
 Cancel and tear to pieopB-the great bond 
 Which keeps me pale I Light thickens ; 
 Makes wmgs to the rooky wood " 
 
 ae crow 
 
 f Macbeth;' act UL, sc. ?. 
 
 aas made evil his gooc] : 
 
 famish him ; 
 
 A fiend in human form, in " Titus kndronious," 
 
 " Z«««j._Set hun breasl^ep ii earth ani lamisn mm : 
 
 , /nere let him stand and rave aha cnr for food : 
 
 ," Aaron.- 1 am no baby, I, that with base frayers " - 
 
 I should repent the evils I hav/do&e'; v 
 . V Ten thousand worseHhan ever yet I did 
 
 Would I perform>if I might BaVe my viU. . 
 
 -,... "one good deed m^;i my lif^]; did, , ■ 
 
 I do repent it from my very sobl. " • 
 
 . , —""^if*" ^ndronicas;: act iU., sc. 3. 
 
 law tha^ " S^'^^^^P^'^^ "Affirms most dlfiaitely tljat it is^ pervasive natural 
 
 '*^^*n we in our vioiousnesB grow hard ! • 
 
 (Oh ! misery on't I) the wise gods see ouJ eyes ; — — — — ^ 
 
 , ^our own filth drop 9ur clear judgment's, make us 
 Adore oyr errors ; Uugh at us, while we ^trut 
 Toour.confmion." - - J. . ■ - 
 
 ^-:z 
 
 X—, — ^ 
 
 y Anthony avk C/eo^/^a," act iff., sc. ij. 
 
 
 « 
 
SHAKESPEARE ON CONSCIENCE. 
 
 89 
 
 lestion 
 ' light. 
 
 C 
 
 • ^' 
 igvat 
 judg- 
 es in- 
 licial 
 and 
 
 iraL 
 
 Is there a God in oonsoienoe ? 
 
 " Methinks in thoe Bome blessed spirit doth speak 
 His powerful sound within an organ weak." 
 
 ■^^ —"Airs Wellthat Ends mii," act iu^sc. /. ■ 
 
 "I hold you as a thing ensky'd and sainted, 
 By your renouncement an immortal spirit 
 V And to bq talked with in sincerity, .^ v 
 
 As with a saint I " 
 
 ^ ' ■ —^"Measure for Af^sure," act i.t sc.j. 
 
 Wheix Shakespeare is called on to paint despair, be makes the elements 
 themselves draw the picture. ' . / ' 
 
 •; " Oh ! it is monstrous, monstrous ! c '. ^^^^ 
 
 Methonght the billows spoke and told me of it ; 
 The wiflds did sing it to npie, and' the thunder, ,,i, ;, 
 
 The deep and dreadful organ-pipe, pronounced 
 ^ , The name of Prospero.- It did bass my trespass." - ,- ^ 
 
 .•v.- *; —"Tem/tf/," aftiii.,sc.j. 
 
 ' You know Arthur was about to be murdered, and that Hubert ^jras sus- 
 pected of the murder ; and when there is a confronting of that crime with the 
 light of Conscience, Shakesp&are makes one of bis, characters say: 
 
 " Beyond the infinite and boundless reach 
 Of mercy, if thou did'st this deed of death, ' 
 Art thou damn'd, Hubert." , f 
 
 Really, I beg pardon for reading this in feoston, and so near Indian Orchard. 
 
 ■ '.■ - ^ ■,!> ' 
 
 • < " If thou didst but Consent 
 
 To this most cruel act, do but despair ; j >> * ' 
 
 And if thou want's! a cord, the smallest thread 1 . 
 
 That ever spider twisted from her womb ' . -v 
 
 . . ; Will serve to strangle thee; a rush will be a beam 
 
 To hang thee on ; or, would'sfr thou drown, thyself, - . 
 
 ,^ . • Put but a httle water in a spoon, •' , .' ** , 
 
 And it shall be as all the ocean-^ ■, - < . ^ ■' 
 
 . iEnough to stifle such a villain up." , 
 
 ,1 ^^^"■KtHsJohn," activ.,sc. I. . 
 
 . This serious observer represents miin' as possible fohian:— ^ 
 
 > — " Oh I she is faUen ""' . \ 
 
 Y\ . Into a pit of ink, that the wide sea ; . » \ 
 
 " '. Hath drops too few to wash herdean again, , - 
 
 And salt too little whioh may season give 
 ^ " '' ; To her foul, tainted flesh." ^ " 
 
 .'■" -^ '^ —"^uchAdoaboutNothiHg," octiv.iK. I. 
 
 Shakespeare is nowhere a partisan. He'livad between' two conflicting 
 -tUt ai u u ki m e n tha t w ere^ometigiB a oauea m natlflfl, bu t who have fonndej 
 New En^and (quite a pifece of work in the world), and the rough, roystering * 
 
 &''} 
 
 V,., 
 
190' 
 
 LKCTI^b BY THE BBV. JO^EPa COOK. 
 
 7 
 
 if ■ 
 
 «^v woias Me Bumfl up-m a, passage more terrific, probab^tlian anv oth«r 
 
 h,» r„t:a° "" f'^""^"" »' «° »«'™K«^ too... .e„« , Sl,.k..p..„ 
 
 "ZflK^J/rtfiVj^^Consider it not so deeply. ,» 
 
 1 imu mMrneca of blessing, uutl 'Amen ' • 
 
 btiick^ariny throat. "'.".' 
 
 ^w*f-^''^''^'"''*-~^^*"'^'^««*'"»«8t not be thought . 
 ter these ways. "So, it will make ns mod. ^ 
 
 ivrllwf j'*"~^*"l°"8^* ^ ''•-'8^'l a yoice cry, • Sleeii rid more ! ' 
 Se^JLfr!""'*'!!:''^'''"l^'-"'"i"Vocent sleep. "^ °*^ '""'^^ ' 
 beep that kmts up the ravel'dsleave of care. 
 ^ K„il !S « °f ''''?^' *'*y''' "^«' ««'« •"bor's bath.' 
 
 Chief uourishw- in life's feast. ' • 
 
 "Zrtr()/iT/rtf(5,.///, —What do you mean? * , V 
 
 '"iVar^e-M— Still it cried, ' Sleep no more ! ' to all the lmn«« 
 ' sS «'l ^^^^ "''"^''''^ 8leep,.and: therefore Cawdbr "'"• w 
 
 Shailsleepnomore; Macbeth shall sleep no more." ^ 
 
 v^^''-*' ^"'■^f-'^S'-Who was it that thus cried? Wliy worthv thanp 
 You do unbend your noble strength to think ^' ' *"'*' 
 
 Sobrain.8icklyofthiBgs. 'Gogetsomewater ' ' f 
 
 And wash this filthy witness from your himd. 
 Why did you bnngttese daggers from the nlace? , » 
 
 They must be there. Go clly them; a^/smelr. " 
 
 The sleepy grooms with blood. »*"« smear , , 
 
 / am afraid to think what I have ihne:' - " ' 
 
 Look on't again I dare not. 
 
 ^^^''Zafl^J/rtf^M.—Infinn of purpose I ' V ' V, ' 
 
 Give me the daggers. The sleeping and the dead ' '' 
 
 Are but as pictures : 'tis the eyeVohildhood 
 
 S i-f!^ ''*^'"°*^ u^«^^ " ^« do bledd, 
 
 J H»ld the faces of the grftoms withal:, - ' ' 
 
 * or it must 'seem their guilt. 
 
 ■' [Exit Knocking within. 
 
 "il/a^^rfA.- Whence is that knocking? 
 
 S^]!t I '5**' "*, "'^^^ every noise Apak me ? ' 
 What hands are here ? Hk ! they |Kck out my eves 
 
 Wm »U great Neptmie's ocean WMhthi bW ^ 
 
 TO^^ifn^ "V ^"''*' No : this my fannhwiU rather 
 
 The multitudinous seas incarnadme. ! 
 
 -Mtuung- the green ona ted.'" ' 
 
 ..■^ 
 
 —'' Macbeth." act u. 
 
 s:. 2. 
 
>,^v ^/.ti. 
 
 %. 
 
 SHAKESPEARE ON COKSCIENCB. 
 
 91 
 
 1 ,f"*; ^ J^*«^«"» H^ "Ad Pf^feBBor Tyndall'B speech at Birmingham, nn- 
 donbtedly advanced tjiought would have washed his red right hand 
 
 fr^m Oemw"^''" *" ***** Shakespeare has said, therefore Hake this opinion 
 
 '^::^:ri^:^^^^ *^« ^-^ ™ «'^ ^ ^^« .^^-^; Jr -s;? 
 
 w n^vf" '*^ that, after aU, Shakespeare Wi« morbid on a few points? 
 wen. If he was. Lord Byron was not. We, therefore, will take Byron as 
 answer to our last question whether other poets sustain the prophet and phil- 
 osopher o^Stratford,on.Avon. Lord Byron ha^ guilt of which , he knew the 
 cxtent^ndwhifch God has not suffered to be knowg to men at large, and I hope 
 never y^l suffer to^be known. But this pbet, understanding very well that the 
 world was listening, and thaton every sentence of his concerning the moral sense 
 and remorse a microscope would be placed age after age, does not hesitate to 
 
 '*• Yet BtiH there wliispers the small voice«withIn, 
 ' Heard through God's sUeiice, and o'er Kl#|y'8 din : 
 Whatever creed he taught or land he trod; > 
 
 Man B ^phsoience is the oracle of God." 
 
 " But at sixteen the conscience rarely gnawB ^ ^ 
 
 So much as when we call our old debts in • 
 At 8i*ty years, and draw the accounts of evil, " , 
 
 Andfindadeucedbalancewitti the Devil." ' 
 
 , . — Bybos. , 
 
 Here ar^ the most incisive words Byron ever wrote concerning conscience : 
 
 ^ " The mind that broods o'er guilty woes 
 • Is like the scorpion girt by fire, • > - \ 
 
 lu circle narrowing as it glows. 
 The flames around their captive cjose ; 
 Till inlv scorched by thousand throes. 
 And inly maddening in her ire. 
 One and sole relief she knpws. 
 The Bting she nourished for her foes, 
 Wlioae venoqi ucv*-! yet was vain, 
 Gives but one pang and cures all pain. 
 * She darts 'into her desperate brain. 
 Si do the dark in bouI expire, v '• 
 
 Or Jive Uke SBorpion girt by fire ; 
 So writhes the mind remorse hath rive^, 
 ^ s Unfit for earth, pndoomed for heaven ; ' 
 
 Darkness abcve. despair beneath ; __ > : _ 
 
 Around it flame, wit^n it death." ' 
 
 ... - " ' —BtRON, "Cfaoitr.'* 
 
 J 
 
\ ;: ^ 
 
 I -i 
 
 TV ?«'' i 
 
 ' >■■ :. « 
 
 XII. 
 
 
 MMJDSLEY ON HEREDITARY DESCENT. 
 
 RuFus CHOATfe and Daniel Webster were-once opposed to each other as lawWr* 
 ^hT t *T:' °° *'*' "='" °' °^'*'^^° -^ '^«- ^^- Choate filled 1 a^ 
 Thees^rbet tr*1°^^''"^'^^ ^"* ^''' Webster cans d th 
 
 fntr.i ^ '"*° """'^ '^"^ P"* ^'^^'"^ » moreen. When he rose to 
 
 Gentlemen,' there are the wheels.'.^ Life or meohanism-whioh ? is the 
 question m debate concerning living tissues. We have many speciout rfitt Jn! 
 ple^ made m support ofthe mechanical theory of life In SZlf .1 ? 
 of materialism bring into court the hving tissl liLelW '^^^^^^^^^^ 
 resu^^ of^th^^latest e.act research into the difference between the H^g and 
 the hfel^ss forms of matter. They spread out in biological charts the rZlend 
 entcertamtxes which illustrate the laws of the, growth of aTHvLgSs 
 ^ SolVdr;,V''^T""^- «-*!--. there are th^ih els. ' 
 
 defintr tts » thrLt r " ''''r'' ''''^ ^" °^«*°"-«-" Herbert Spencer 
 detxnes it as the definite combmation of heterogeneous changes, both simul- 
 
 aneous and successive, in correspondence with external coex'^tencesTd 
 sequences^ I prefer Aristotle's definition. It has been k part of the auLcUv 
 1^ ' r *; 'f "' '^^ '"^ """"^^""^ -*^ physical orgLism IsX pH 
 tW tr"; " '• *t "^''^•'"''"^'^o/ ^"-"-^^ ^tter. Permit me to recS^ o 
 that definition in reply mg to Maudsley's pretense, and that of Spencer an^ oi 
 
 namlwr^^^ "'*'"""'*''•'*' distinguished froii theistitf evolationistsl 
 «T„„ f ?r'°'' '°*^*^°°«' "^''^^^^^y beliefs, self-evident tn^hs are them-' 
 selves only the result of our habits; an putcdine of inherifanoe throuSi . 
 physic^ogical causes, brought into activity as we have been, age after ag 3 
 
 el in'th" ^'^^rT* f "^ *'^-*^"^ '^'''^ "P-- '^^«- -« been one oZ" 
 ■ Z fT' '^ '""^ *^** *^" "^^^ ^^^« ^«" *t»* «« i^ws reveal the very 
 
 nature of things. « Development." as Newman Smith remarks. " must accS 
 not only for man. but for the Son of Man." The conscience. whTch was Te 
 author of Christianity, must have been the result of developme^Tf mlrittc 
 theories a^e cofject. The moral sense, we are told, is only the sruelS a^ 
 

 itAUDHLBY ON HERKOITARY DESCENt/ 
 
 98 
 
 tip t9 our day are now themBelves to" be brought into qneation iathe name of 
 hereditary descent. Stuart Mill used to affirm that there may be worlds in 
 etlain rr' '^I'^r' "*'• ''"'• ^'^° '""^ 'nathematioal axLs he won d 
 
 merely It is now pretty generally conceded that what we take in from our 
 , finder tips and oiher senses will not. by the laws of association merely. Zoun 
 
 truths hold good bey<»nd the range of experience. It is asserted, however that 
 ^ If our mdmdaal exp^ience will pot thus account for our necesslry berfl' ha 
 
 "certamty that every chdiige must have^ cause, and that two straight linSsUn 
 not enclose a space; buV.our race has had a trial sufficiently fong for St 
 purpose. ;We are giving upip the conflict with the materialistic^ and w^lS 
 ttT school in philos^hy any v^ elaborate attacks upon t J heory 
 that all our necessary beliefs ci,me from individual experience. Painl/and few 
 are the soldiers that stand in the line of the dofouco o that proposition at Z 
 
 ■ IZTlT r "'"""Z '^'"^'^ by hereditary descent, by the expe ll e!f the 
 
 neceZ:;T^:^r:;:^s^-:;;- -^^ «. 
 
 descend little by little int. detail. If all'my necessa:; ZtTnt^riL^Sl: 
 prmcples. come from experience, either of myself or If my ra e S ° y con 
 v.ctxons ought not to outrun the range of the experience either if m^foro; 
 he race. You cannot logicaUy put more into yoxxr conclusions thaTyou have 
 m your pren^ses ; but it is beyond all controversy that the exper ence of myself 
 a^d of the race h»8*been finite, k little whUe ago iherft was no Hfon^^u^ 
 planet. That principle of life which has culminaL in me has Zi ifd «, 
 ence beyond/e North Star. But we have some clvicZst^t^W^^^ 
 
 we are b^and to beheve, or incited by our organism to have confidence th!l 
 eveiy ehange must have a cause beyond the North Sta^. as well as on Ze.l^h 
 We feel very sure that two straight lines cannot inclose a space i^ the sun ^Iv 
 mo« «,an they can on Beacon Hill. We have entire oonLnce that ,S^ t/e 
 9re ades. just as here, can be the quaUty of only volmitary action wl^il™ 
 /that necess^y truths, eelf-evidentpropositions hold gooffrau' tiT and ^ 
 Bp«,e. Just as we sweep the lal of gravitation tlJough k..^Zlp^L^ 
 umvem, we sweep these 8elf.evidU4«" throughout fhe wIoI^ZA^^^. 
 
 So^t"'*'*''*'""""''"""*'^""- omeirtrurb^LTtJ: rl^ge 
 of our eipenenoe as we are inside the range. J^ «« w»e range 
 
 ■_^.B^?".*h«»^«g"Jdi3pttte. Allft ft tthBothnra^^ 
 
 J' 
 
 ■i^J]:' 
 
 ~?r 
 
94 
 
 LKCTUHKS UY TIIK MKV. JOHKPil coOK. 
 
 ■<; 
 
 ' ( 
 
 tho koenent apeeoU MopUwtopl.eleH ever nmdo • •• Wl.nn. ri i i i 
 decoivod." It i, a.Hu«,.,a that o..r convio iol'whl o l»n "'' '' "^'" 
 
 our environmont beea different; ^Zt^^T^T^'T. ' '"'""* ^*' 
 evident truti, itself. Thua we H^l wI.Tt J T "'7*" '"'° "«"«» <*. to «,,|f. 
 
 roc.in« on a dec. .Heat, ^^i:::^^:::! :^^ '- 
 
 within our aeld of vision has L°X rnw^l^T t/S el 'T. "'f ^'^ 
 not allowed by that school to anaert tliat therT^ any efflo 1*.!, . "1 "'^ *" 
 
 what is called tbe cause and the effect ^ o<>nnectio« between 
 
 Phy. We have here but o^ZL^^Z^ ^::i:t^ ^ P''"- 
 tha clear last, and in the clear the true. We care not whL . .' . '°"*''*' 
 
 down. We care for clear ideas. Let us sbdrsorp-^of th^^^^^^^^ 
 enoe of the race, and see whether it has tadit .!!'""" **P"'- 
 cannot reverse in imagination. ^I l!^:>:::ti^Z^:^t:: ;:^ 7 
 M'y ancestors, probably, never saw it rise in the west and TvT ^"^ 
 
 mean the polyps. If the sun ever has l^inZ'.::^l\Zi:i^^^ 
 has been preserved. The colossal circumstance has made no 7,^1^ 
 human history. We may, I think, fairly suppose tha^ t^l j^Sir" " 
 m the east. There has been a uniform experience o> tht 2tom Te Zf 
 of 8un-r«mg8 and star-risings in that quarter of the hea^ w«n ^ , "*' 
 that it is v«ry natural for ns to look fol the sun n^^^buT U " u * 
 for us to uu^giae that theVn might rise in tJ^? 1 'at .U u ""PT'^'^ 
 possible for me to imagine that tLorro,^^! « he o b „f ' 'T '^'""^ 
 up from behind the pines of the R,.J^ moramg the orb of day mi^ht come 
 
 «.. .u. rising iu «,.L. ., .jj r;^.:!" wrrnTT* v *" 
 
 p»»ible, tow.™,, to t^gia. tol Ih. ,a„ S, Z ". .t! ' T'^- /' " 
 to th. oU,„. My «,oMto« CrS n. i^ n"!*""," ''*^- ~ 
 
 b.dta..«,«.of.xp.ri^„.«toiirhr,^"bSiS.ijrLir *!' »"• 
 

 -N 
 
 /', 
 
 MAUOHLKY ON H|CREjl)ITARY UEHC 
 
 \ 
 
 9& 
 
 xpijrienoe bos been jmt M unlfortii kboat the iwfirhio a/i It has bnen •bout my 
 flmtheraatical axiom ; but,yoii c»u, in thougUt, revereo the motion of the son,' 
 and you cannot reverse, even in though^.^ttthathematioal axiom. You cannot ' 
 hnagin* the po8Kil)iUty of a whole b^ lean than a port. Jlere ia a aelf-eviden^ 
 truth, of which the opposite is nptroonoeivable. It realties beyond all exporll 
 enoe, for we feel sure that i^i^true beyond the North Star and in all oonRtoIIn- 
 tions. It was true inj\yffut Ume and will be in all time to come. Now, if the 
 uniform experieno^^ofourselvea and anoestora is the origin pf both th«se •olassen 
 of oonyictio58i|»>^ir minds, wliy is there auoh a difference in the way the rtinil 
 Mta whdn^bring it face to face with the oonceivable and the inoonceivftble a* - 
 to eao^^Hs ? There are propositions of which the opposite ia utterly inconcefv- 
 abK These only are truly self-evident truths. ^ They reach beyond the range 
 5f experience infinitely in time and in apace. Experience oanoo^aooount for 
 what goea beyond experience. The universal, aelf-tfvident trutha of the inteUeoi 
 and conscience, therefore, cannot be deduced logically fi*om the ffnite experieUcet 
 either of the individual or of his imceBtors. 
 
 Allow me to recapitulate very briefly the differences between livilig and 
 lifelesB matter. , s^ • 
 
 1. Living bdnga retain their identi^ in spite of the constant change in the 
 particles that compose their organisms. Inorganic massed lose their identity 
 with the change of -their particles. > 
 
 Plymouth Rock is qompoaeij^ atoms of granite ; and, if you wash away 
 all these atoms, and little by little substitute others for them, when you have 
 effected a change of physical identity, Plymoqth Rook is no longer Plymouth 
 Rock. But here is Webster, who stands on Plymouth Rock to make his oration, 
 and there is not in lus brain, or in any yart of his living tissues, a single atom 
 that was there seveVyeart jJreviously, or perhaps not a single one that was there 
 twelve montiiB ago. But Webster ia Webster in spite of the frequent loss of his. 
 physical identity.^ Your Uving bemg retains its identity in spite of the change 
 ,^f its particles. Your dead matter dbea not. And here is o^ hint of the breadth • 
 ^f t^e colossal chasm b etween living and lifeless forms of mAtter. « 
 
 • 2. In living matter the component atoms are in a state ot ansiable equilib- ' 
 
 rilim, which qhemioal «pd physical forces are constantly endeavoring to overset. 
 
 In lifeless matter these forceq Wuoe the atodto to a condition of stable 
 
 dquilibrium. The lissues of allliviilg things, when exposed to ohe^oal foroes 
 
 alone, tend to revert to the condition of inbrganio matt«r. When Ufe departs 
 
 from -thje body, chemical la^ reduces the organism to dus*. This shows how 
 
 ytmstable is the combination prodnoed by the bioplasts and how inadequate 
 
 /ohemioal foroes are to aooonht for the power which in life prevents that 
 
 equilibrium from being orerset.— (See Bowne, Prof., "The Philosophy of Herbert 
 
 •^Spekicer," pp. 96-106.)- ; , . , 
 
 8. Ifohemio»lcombiiiationi account for living tiasnes, what aeeotmts/or 
 the chemical combinations ? * 
 
 
 \ 
 
 *■■'. 
 
 Tet science nev(ur cease to make petitioning signals, at all doors where th e 
 
 -i. 
 
 ::si 
 
06 
 
 ■/-«-■. 
 
 i I..- 
 
 L«CtU«*B JiJt TUB MV. aOMJ>H COOK. 
 
 Iftw of cftOM and «ffe«l pal, up bclU »nd knookm. To Lim that knooketli in 
 
 mat riLLi r '*:'?'"» ^« »P-««'- Again and aK.in wo J^l^aly 
 materi»Ii.tio .cicnoe that •on,, door, are not t.. be approached ; that .ome law- 
 are .ncouaprchonnihle; that it i. ab.olutoIy beyond tie' eapacit; Ti^ZJZ 
 nnnd to under.tan«f the cause of certain change, which rolult from the .cZ of 
 b..>pUa.n.c matter or Rerminaf point.. Adhere «nrel,nUugly to clear idoM If 
 chemical co„.bi«ation. c.««e the formation of Uving ti.Huel'it i. very Hur^ that 
 . «omothai« haK canned the oho.uical cou.bination-. Have they caused themselves ? 
 Dare you ad,.pt the Dioor's theory fao« to face with the wheeU ? 
 
 bv ;i ^T"'''T;**': «''»*■: inorganic matter does not. The former increase, 
 by ,olect|vo aHHi.u.lation,; the latter by accreUo^, What is added to the oa. 
 
 ??hln I Jr P"*^''""*' • "!"* *" •^''^^^ '' "" "^'^^^ "^'' - "- Powers. 
 WUen Plymouth Il.H^k is roUod in the sand, The particles which are tak^ up 
 , acnuire no new properties, fiut when now matter is added to Uving tissue, it 
 tal<es on new properties. It is as dilTorent from the old as life U (torn death 
 Ga«,s. food of various kinds, are absorbed by the bioplasts and changed into 
 germmal matter which has a power of weaving aU the tissue, of thebouy. 
 Such now properties are given \t that we have in one place a nerve, in kuother 
 a muscle, in another a tendon, in another a ceUular integument. This is 
 nrtog. ther different from the action of inorganic matter, apd implies a power 
 higher than chemical and co-ordinating all these activities 
 
 ^L!' ^ciTm"^ "1T" *''"^'' ""** *^* "^°'«*'"^'"- »*««>• •"* ''Iways the 
 
 iTL Tl f"'" ^T ^"*''° • ^'*™''"« «««*y ""^ ^^^''^^" atoms-, tbere 
 has been elaborate investigation of this topic by many physicists ; and it i. no* 
 generally conceded that the ultimate particles of matter neve change the^ 
 shape or their properties. • . , change their combinations, but not ZZ 
 
 ann'otT'T "; Y/' ~"'«P^ *^^- P^^i^-o'^i-ce, it fJuowa that you 
 cannot dmw life out of these molecular atoms at the end of any process unless 
 you put It in at the beginning. Here ar. the atoms. They 4oluhrgeTheL 
 qnahtiw. but only their combinations, / Very weU. then-if you will aUow mo 
 to use au algebraical symbol-we knO^ that in the combinations of atoms A il 
 always A and not A plus B or A minus B. Whatever combination a'mdecu^^ 
 atom enters 4nto. it is always itself, and not itself plun something or m^^ 
 mmOmg, Unless Ufe is involved in the moIecuUr atoms of inert matter you 
 w Jl not evolve .t out of their combmation. Spencer admits this, and so bring^ 
 lTrl\ ■ *^'''^' ""n^ '''•''^' of "compound molecular units," 7Z 
 ever that may mean. Compound units I "2fpi„W6». „„„„.," indeed A man 
 camiot be m the American Union if he is in none of its states 
 
 .„ t^;^»'^"«"««°«-°'dmated.'. This fact is beyond dispute. They ar» 
 co-ordinated according to definite phm,. But there is a co-ordim.ting Leer 
 therefore behmd the action of the bioph^ts in each organism. That fowe Z 
 as m^y types as there are types of organisms, vegetable and animal. 
 
 We do not find in ohemigfay the co-ordinating power whioh i, th. «a„,, ./ 
 
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