at I can
hardly refrain from adding them, in spite of the inroad they would make
upon our time.[296] He first enumerates God's attributes sonorously,
then celebrates his ownership of everything in earth and Heaven, and
the dependence of all that happens upon his permissive will. He gives
us scholastic philosophy "touched with emotion," and every philosophy
should be touched with emotion to be rightly understood. Emotionally,
then, dogmatic theology is worth something to minds of the type of
Newman's. It will aid us to estimate what it is worth intellectually,
if at this point I make a short digression.

[296] Op. cit., Discourse III. Section 7.

What God hath joined together, let no man put asunder. The Continental
schools of philosophy have too often overlooked the fact that man's
thinking is organically connected with his conduct. It seems to me to
be the chief glory of English and Scottish thinkers to have kept the
organic connection in view. The guiding principle of British
philosophy has in fact been that every difference must MAKE a
difference, every theoretical difference somewhere issue in a practical
difference, and that the best method of discussing points of theory is
to begin by ascertaining what practical difference would result from
one alternative or the other being true. What is the particular truth
in question KNOWN AS? In what facts does it result? What is its
cash-value in terms of particular experience? This is the
characteristic English way of taking up a question. In this way, you
remember, Locke takes up the question of personal identity. What you
mean by it is just your chain of particular memories, says he. That is
the only concretely verifiable part of its significance. All further
ideas about it, such as the oneness or manyness of the spiritual
substance on which it is based, are therefore void of intelligible
meaning; and propositions touching such ideas may be indifferently
affirmed or denied. So Berkeley with his "matter."

The cash-value of matter is our physical sensations. That is what it
is known as, all that we concretely verify of its conception. That,
therefore, is the whole meaning of the term "matter"--any other
pretended meaning is mere wind of words. Hume does the same thing with
causation. It is known as habitual antecedence, and as tendency on our
part to look for something definite to come. Apart from this practical
meaning it has no significance wha