6



pily for us, he has no conscionsness of imposition, no thought
of disobedience except by impulse caused by the violation of
the law of nature. Consequently when disobedient it is the
fault of man.
  Then. we can bet come to the conclusion, that if a horse is
not taken in a way at variance with the law of his nature, he
wil I do anything that be fully comprehends without making any
offer of resistance.
  Second. The fact of the horse being unconscious of the
amount of his strength, can be proven to the satisfaction of any
one. For instance, such remarks as these are common, ansd
perhaps familiar to your recollection.  One person says to
another, " If that wild horse there was conscious of the amount
of his strength, his owner could have no business with him in
that vehicle; such light reins and harness, too; if he knew he
could snap them asunder in a minute and be as free as the air
we breathe ;" and, " that horse yonder that is pawing and fret-
ting to follow the company that is fast Leaving hirm, if he knew
his strength heFvould not remain" long fastened to that hitching
post so much against his will, by a strap that would no more
resist his powerful weight and strength, than a cotton thread
would bind a strong: man." Yet these facts made common by
every day occurrence, are not thought of as anything wonderful.
Like the ignorant man who looks at the different phases of the
moon, you look at these things as he looks at her different
changes, without troubling your mind with the question, "' Why
are these things so " What would be the condition of the
world if all our minds lay dormant If men (lid not thiak,
reason and act, our undisturbed, slumbering intellects would.
riot excel the imbecility of the brute; we would live in chaos)
hardly aware of ou- existence. And yet with all our activitty
of mind, we daily pass by unobserved that which would be
wonderful if philosophised and reasoned upon, and with the
same inconsistency wonder at that which a little consideration,
reason and philosophy would be hut a simple affair.
   Thirdly. He will allow any object, however frightful inmap-
pearence, to come around, over or on him, that does not infliet
pain.
   We know from a natural course of reasoning, that there has
never been an effected without a cause, and we, infer from this,
that there can he no action. either in animate or inanimate
matter, without there firstt being some cause to produce it. And
from this sulf-evident fact we know that there is some cause for
every imptulse or movement of either mind or matter, and that
this law governs every action or movement of the animil king-
tomr.  Then, according to this theory, there mnut be sorne
cause before fear can exist ; ani, if fear exists from the effect of
imagination, and not from the infliction of real pain, it can be