286 LAY SERMONS, ESSAYS, AND REVIEWS. [xiv. 



same footing as the belief in the general trustworthiness of 

 memory, and in the general constancy of the order of nature 

 as hypothetical assumptions which cannot be proved, or known 

 with that highest degree of certainty which is given by im 

 mediate consciousness ; but which, nevertheless, are of the 

 highest practical value, inasmuch as the conclusions logically 

 drawn from them are always verified by experience. 



This, in my judgment, is the ultimate issue of Descartes 

 argument ; but it is proper for me to point out that we have left 

 Descartes himself some way behind us. He stopped at the 

 famous formula, &quot; I think, therefore I- am.&quot; But a little con 

 sideration will show this formula to be full of snares and verbal 

 entanglements. In the first place, the &quot;therefore&quot; has no 

 business there. The &quot; I am &quot; is assumed in the &quot; I think,&quot; 

 which is simply another way of saying &quot; I am thinking.&quot; And, 

 in the second place, &quot; I think &quot; is not one simple proposition, but 

 three distinct assertions rolled into one. The first of these is, 

 &quot; something called I exists ; &quot; the second is, &quot; something called 

 thought exists ; &quot; and the third is, &quot; the thought is the result of 

 the action of the I.&quot; 



Now, it will be obvious to you, that the only one of these 

 three propositions which can stand the Cartesian test of cer 

 tainty is the second. It cannot be doubted, for the very doubt 

 is an existent thought. But the first and third, whether true or 

 not, may be doubted, and have been doubted. For the assertor 

 may be asked, How do you know that thought is not self- 

 existent; or that a given thought is not the effect of its 

 antecedent thought, or of some external power? And a 

 diversity of other questions, much more easily put than 

 answered. Descartes, determined as he was to strip off all the 

 garments which the intellect weaves for itself, forgot this 

 gossamer shirt of the &quot; self &quot; ; to the great detriment, and indeed 

 ruin, of his toilet when he began to clothe himself again. 



But it is beside my purpose to dwell upon the minor pecu 

 liarities of the Cartesian philosophy. All I wish to put clearly 

 before your minds thus far, is that Descartes, having commenced 



