REV. JAMES MARTINEAU AND BELFAST ADDRESS. 249 



table life from what we call inorganic nature. The con- 

 clusion of pure intellect points this way and no other. 

 But the purity is troubled by our interests in this life, 

 and by our hopes and fears regarding the life to come. 

 Reason is traversed by the emotions, anger rising in the 

 weaker heads to the height of suggesting that the sup- 

 pression of the enquirer by the arm of the law would 

 be an act agreeable to God, and serviceable to man. 

 But this foolishness is more than neutralised by the 

 sympathy of the wise ; and in England at least, so long 

 as the courtesy which befits an earnest theme is adhered 

 to, such sympathy is ever ready for an honest man. 

 None of us here need shrink from saying all that he has 

 a right to say. We ought, however, to remember that 

 it is not only a band of Jesuits, weaving their schemes of 

 intellectual slavery, under the innocent guise ' of edu- 

 cation,' that we are opposing. Our foes are to some 

 extent of our own household, including not only 

 the ignorant and the passionate, but a minority of 

 minds of high calibre and culture, lovers of freedom 

 moreover, who, though its objective hull be riddled by 

 logic, still find the ethic life of their religion unim- 

 paired. But while such considerations ought to influ- 

 ence the/orm of our argument, and prevent it from 

 ever slipping out of the region of courtesy into that of 

 scorn or abuse, its substance, I think, ought to be 

 maintained and presented in unmitigated strength. 



In the year 1855 the chair of philosophy in the 

 University of Munich happened to be filled by a 

 Catholic priest of great critical penetration, great 

 learning, and great courage, who had borne the brunt 

 of battle long before Dollinger. His Jesuit col- 

 leagues, he knew, inculcated the belief that every 

 human soul is sent into the world from God by a sepa- 

 rate and supernatural act of creation. In af work 



