148 HOMO V. DAEWIN. 



it shines out so clearly, even to himself, that he is forced 

 to exclaim, " Lo, here it is, after all 1" 



This " fundamental difference " appears again in Mr. 

 Darwin's utter failure to show that any one of the lower 

 animals is capable of conceiving the thought of God, of 

 eternity, or of immortality ; of exercising the " highly 

 complex feeling of religious devotion," or possessing "the 

 grand idea of God hating sin and loving righteousness." 

 Why does man possess this capacity while all the lower 

 animals are not only entirely destitute of it, but have 

 manifestly no tendency in them to develop it ? There can 

 be but one answer to this question. While man possesses 

 an animal nature, he possesses also a higher nature, endowed 

 with higher faculties, in which none of the lower animals 

 share. Even admitting, then, that some of the inferior 

 animals possess such faculties as Mr. Darwin contends for 

 imitation, attention, memory, curiosity, wonder, &c. they 

 are but brute faculties after all. They are the faculties of 

 creatures whose nature is essentially and fundamentally 

 inferior to that of man faculties, therefore, which can be 

 exercised only on the low and limited level on which the 

 brute lives and moves and has its being. There is thus all 

 the difference in mental faculty between man and the 

 highest of the lower animals, that there is between a nature 

 that is rational and a nature that is irrational ; between a 

 creature that is under a law of force and impulse, and one 

 that is under a law of motive and moral obligation and 

 duty ; a creature limited in its capacity for improvement, 

 and one capable of endless progression ; a creature whose 

 aims and impulses all relate to the body and that cannot 

 possibly conceive the thoughts of God, accountability, 

 retribution, immortality, eternity and a creature that can 

 derive its motives and aims from unseen Fpiritual realities, 



