all subsequent ages. Whether we regard this writing as inspired, as
Christians and Jews have always done, or only as the testimony of the
most remote antiquity, confirmed by the acceptance of all subsequent
generations, it is for every sensible man of the highest authority.

Here is the passage: "God said, Let us make man to our image and
likeness; and let him have dominion over the fishes of the sea, and the
fowls of the air, and the beasts, and the whole earth, and every
creeping creature that creepeth upon the earth." And later on in
history, after the deluge, God more explicitly declared the order thus
established, saying to Noe and his posterity: "Every thing that moveth
and liveth shall be meat for you; even as the green herbs have I
delivered them to you." But He emphatically adds that the lives of men
are not included in this grant; they are directly reserved for His own
disposal. "At the hand of every man," He says, "will I require the life
of man."

All things then are created for man; man is created directly for God,
and is not to be sacrificed for the advantage of a fellow-man. Thus
reason and Revelation in unison proclaim that we can use brute animals
as well as plants for our benefit, taking away their lives when it is
necessary or useful to do so for our own welfare; while no man is ever
allowed to slay his fellow-man for his own use or benefit: "At the hand
of every man will I require the life of man."

II. The first practical application I will make of these general
principles to the conduct of physicians is this: a physician and a
student of medicine can, with a safe conscience, use any brute animal
that has not been appropriated by another man, whether it be bug or bird
or beast, to experiment upon, whatever specious arguments humane