We do not undervalue science; on the contrary, what we complain of is, that our physiologists do not give us science; they give us facts, theories, or hypotheses. Facts are not science till referred to the principles that explain them, and these principles themselves are not science till integrated in the principles of that high and universal science called theology, and which is really the science of the sciences. The men who pass for _savans_, and are the hierophants and lawgivers of the age, sin not by their science, but by their want of science. Their ideal of science is too low and grovelling. Science is vastly more than they conceive it; is higher, deeper, broader than they look; and the best of them are, as Newton said of himself, mere boys picking up shells on the shores of the great ocean of truth. They, at best, remain in the vestibule of the temple of science; they have not entered the penetralia and knelt before the altar. We find no fault with Professor Draper's science, where science he has; we only complain of him for attempting to palm off upon us his ignorance for science, and accepting, and laboring to make us accept as science what is really no science. Yet he is not worse than others of his class. The second work named in our list is the professor's attempt to extend the principles of his human physiology to the human race at large, and to apply them specially to the intellectual development of Europe; the third is an attempt to apply them to the civil policy of America, and the fourth is an attempt to get a counter-proof of his theories in the history of our late civil war. Through the four works we detect one and the same purpose, one and the same doctrine, of which the principal _data_ are presented in his work on human physiology, which is cast in a purely materialistic mould. They are all written to show that all philosophy, all religion, all morality, and all history are to be physiologically explained, that is, by fixed, inflexible, and irreversible natural laws. He admits, in words, that man has free-will, but denies that it influences events or anything in the life and conduct of men. He also admits, and claims credit for admitting, a Supreme Being, as if there could be subordinate beings, or any being but one who declares himself I AM THAT AM; but a living and ever-present God, Creator, and upholder of the universe, finds no recognition in his physiological system. His God, like the gods of the old Epicureans, has nothing to do, but, as Dr. Evarist de Gypendole, in his _Ointment for the Bite of the Black Serpent_, happily expresses it, to "sleep all night and to doze all day." He is a superfluity in science, like the immaterial soul in the author's _Human Physiology_. All things, in Professor Draper's system, originate, proceed from, and terminate in, natural development, with a most superb contempt for the _ratio sufficiens_ of Leibnitz, and the first and final cause of the theologians and philosophers. {158}