necessity of telling them that their universal scepticism is only a mark-a very strong mark-of their deficiency in the chief of all senses-namely, common-sense; that, in short, it is only a very bold and disastrous mark of stupidity. A man professionally staggering about amid uncertainties cannot do anything worth speaking about either for this World or for the World which we hope is to come. It is the common-sense alone which holds Mankind together and prevents them from becoming a mere fortuitous concourse of lawless atoms. Even the blockhead who ignorantly rails at common-sense will be found yielding an unquestioned obedience to the more pronounced commands of common-sense in the very whirl of his own folly. Society, I repeat, is held together by common-sense that sense by which your faculties and mine come to harmonious conclusions concerning elementary facts and truths, and with the facts and truths which they logically imply.

3. Rational Scepticism is not only lawful but serviceable.-Be it carefully noted that I am only complaining of unlawful doubting of doubting, as it were, for the sake of doubting, or with any other questionable motive. To doubt with a view to inquiry and proof or satisfaction regarding any doctrine, this is a truly philosophic attitude of mind. As Aristotle says: "It will contribute towards one's object, who wishes to acquire a facility in the gaining of knowledge, to doubt judiciously, for a subsequent acquisition in the way of knowledge is the solution of previous doubts." 1 No less clearly did Bacon see the advantage of rational doubt. "If a man begin with certainties," says he, "he shall end in doubts; but if he be content to begin with doubts, he 1 'Metaphysics,' Bk. ii. chap. i.

shall end in certainties." 1 There is a great difference, remarks Malebranche, "between doubting and doubting. We doubt through passion and brutality, through blindness and malice, and finally, through fancy and the very wish to doubt; but we doubt also through prudence and distrust, from wisdom, and through penetration of mind. The former doubt is a doubt of darkness which never issues to the light, but leads us always farther from it; the latter is a doubt which is born of the light, and which aids in a certain sort to produce light in its turn." 2 On this question Sir William Hamilton writes: "Philosophical doubt is not an end but a mean. doubt in order that we may believe; we begin that we may not end with doubt. We doubt once that we may believe always; we renounce authority that we may follow reason; render opinion that we may obtain knowledge. We must be Protestants, not Infidels in Philosophy." 3 As to anything doubtful, even though it be commonly received as truth, always press home your inquiry and learn what bottom can be found for it. If no bottom for it can be found, you will be entitled to regard it more or less disrespectfully.

We

we sur

4. Irrational Scepticism involves Self-Stultifica tion - Arithmetical Certainty. Whilst rational doubting is thus the very beginning of Philosophy and the very life of it, irrational doubting (as I have elsewhere shown 4) would lead to mental

1 'Advancement of Learning,' Bk. i.

2 Quoted by Sir William Hamilton, 'Lectures,' Vol. i. p. 91. 3 Ib., Vol. i. p. 91.

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In The Grammar of Philosophy,' chap. vi. 2. Consider, e.g., Carlyle's theory of an "Eternal Present.' Suppose Thomas trying to catch an express train for the North on the theory of an Eternal Present." Train starts at twelve by clock time. Thomas, trusting to the omnipotence of his theory, does not

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paralysis and self-stultification. Some sceptics, for instance, go the length of declaring that there is no certainty that two times two make four. Now in saying this they do but dishonour their faculties and themselves, since, in practice at all events, we find that their convictions as to the truth of the Multiplication Table appear to be as indubitable as our own. When a man's practice consistently and constantly swears against his theory, conclude that his theory is false, and that even he himself does not believe it. Nineteen shillings in the pound and elevenpence in the shilling are, I undertake to say, as unacceptable to the most determined sceptic alive as to the most consistent exponent of Common-sense; nor does one ever hear of a sceptic who, as a matter of business, is prepared to give you thirteenpence for your shilling, or one-and-twenty shillings for your pound sterling. Thus in practice he shows that he has no belief in his sceptical theory; and thus it becomes our unhappy duty to regard him as a humbug and to turn him out of our Philosophic court.

5. Ethical Certainty.-Still worse: other sceptics even go to the length of declaring that the Moral Law is a mere growth, or a human fabrication or convention produced by circumstances-a Law of no intrinsic validity. I fancy that those who say so either misunderstand themselves or do but indulge in mendacity against their own better knowledge. Again, the test lies in their practice. We are forced to judge of their alleged belief by their visible conduct. No compos mentis person that ever lived would choose a well-known liar

arrive at King's Cross until 12.10 by clock time. The problem for him will now be to catch the train on the "Eternal Present " theory. Nature laughs without remorse at all professional doubters -whether sceptical or idealistic, or plainly muddle-headed.

or thief for his bosom friend; no one, I should say, can commit a robbery with a happy conscience; none, probably, but must, in secret at least, actually admire a deed of heroism. All the actions of the more honest sceptic himself wholly belie his words, and reduce his scepticism to wreckage. He knows that honour, love, obedience, troops of friends are eternally denied to the scoundrel. Excellent to have something eternal

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to stand upon. You may depend upon it that the Moral Imperative was not devised by men, and could not be devised by men. As Sir William Hamilton expresses it, we become aware in the facts of intelligence" (no getting over these facts) of an order of existence diametrically in contrast to that displayed to us in the facts of the material Universe." There is made known to us an order of things in which intelligence, by recognising the unconditional law of duty and an absolute obligation to fulfil it, recognises its own possession of a liberty incompatible with a dependence upon fate, and of a power capable of resisting and conquering the counteraction of our animal nature." 1 There are no conditions attached to these deliverances of our consciousness. There they stand-inexpugnable and unassailable facts. "Were the effect of philosophy the establishment of doubt, the remedy," as Sir William says, would be worse than the disease. Doubt as a permanent state of mind would be, in fact, little better than an intellectual death. The mind lives as it believes -it lives in the affirmation of itself, of Nature, and of God. A doubt upon any of these (heads) would be a diminution of its life; a doubt upon the three, were it possible, would be tantamount to a mental annihilation." 2 The great Law of Duty is probably written, however blurred the 2 Ib., p. 92.

1 'Lectures,' Vol. i. p. 29.

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writing may be, upon the most assertive sceptic's heart. Potentially, at least, the Moral Law exists in the Soul of Man, just like the laws of numeration and mensuration. By the faithful study and practice of its precepts it can be evoked into full consciousness. I have not the slightest doubt that David Hume himself would have been indignant if he had been taken for anything less than an honourable man.1 He doubtlessly knew, as well as we know, that a man may be intrinsically-not conventionally only, but intrinsically— honourable or intrinsically dishonourable; intrinsically noble or intrinsically base. A true man will be as careful of his honour as he would be of a shipload of Braganza Diamonds-if he happened to possess such a cargo, each jewel weighing 1680 carats, like the Portuguese Gem described by Mr Streeter, and valued at £58,350,000! 2 Nay, we all know that persons of very high worth prefer death to dishonour; know that it is actually open to every man to cultivate the glorious.

6. It is silly to call in question the validity of the Moral Law.-Candidly consider it. No man can honestly say that he is bound to be a liar, or a thief, or a card-sharper, or a thimble-rigger, or a politician. In a word, it is really silly to call in question the validity of the Moral Law. Even any sane savage knows that there is an up-road and a down-road in conduct.

7. There is a common agreement concerning Neces

1 But it is vexing to read, on the authority of Dr Johnson, that "Hume owned to a clergyman in the bishoprick of Durham that he had never read the New Testament with attention."Boswell, 'Life,' Vol. ii. p. 93.

2 I doubt if it would find a purchaser at this price! In his 'Memoirs' Sir James Melvil writes, Queen Elizabeth showed me also a fair ruby as great as a tennis-ball" (p. 97). What became of this ruby?