Again: in the world we see every where evidences of a Unity, which the component parts are so far from explaining, that they necessarily pre-suppose it as the cause and condition of their existing as those parts; or even of their existing at all. This antecedent Unity, or Cause and Principle of each Union, it has since the time of Bacon and Kepler been customary to call a law. This crocus, for instance: or any other flower the reader may have in sight or choose to bring before his fancy. That the root, stem, leaves, petals, &c. cohere to one plant, is owing to an antecedent Power or Principle in the Seed, which existed before a single particle of the matters that constitute the size and visibility of the crocus, had been attracted from the surrounding soil, air, and moisture. Shall we turn to the seed? Here too the same necessity meets us. An antecedent Unity (I speak not of the parent plant, but of an agency antecedent in the order of operance, yet remaining present as the conservative and reproductive Power) must here too be supposed. Analyze the seed with the finest tools, and let the Solar Microscope come in aid of your senses, what do you find? Means and instruments, a wondrous Fairy-tale of Nature, magazines of food, stores of various sorts, pipes, spiracles, defences—a house of many chambers, and the owner and inhabitant invisible! Reflect further on the countless millions of seeds of the same name, each more than numerically differenced from every other: and further yet, reflect on the requisite harmony of all surrounding things, each of which necessitates the same process of thought, and the coherence of all of which to a System, a World, demands its own adequate Antecedent Unity, which must therefore of necessity be present to all and in all, yet in no wise excluding or suspending the individual Law or Principle of Union in each. Now will Reason, will common Sense, endure the assumption, that in the material and visible system, it is highly reasonable to believe a Universal Power, as the cause and pre-condition of the harmony of all particular Wholes, each of which involves the working Principle of its own Union—that it is reasonable, I say, to believe this respecting the Aggregate of Objects, which without a Subject (that is, a sentient and intelligent Existence) would be purposeless; and yet unreasonable and even superstitious or enthusiastic to entertain a similar Belief in relation to the System of intelligent and self-conscious Beings, to the moral and personal World? But if in this too, in the great Community of Persons, it is rational to infer a One universal Presence, a One present to all and in all, is it not most irrational to suppose that a finite Will can exclude it?
Whenever, therefore, the man is determined (that is, impelled and directed) to act in harmony of inter-communion, must not something be attributed to this all-present power as acting in the Will? and by what fitter names can we call this than the law, as empowering; the word, as informing; and the spirit, as actuating?
What has been here said amounts (I am aware) only to a negative conception; but this is all that is required for a mind at that period of its growth which we are now supposing, and as long as Religion is contemplated under the form of Morality. A positive insight belongs to a more advanced stage; for spiritual truths can only spiritually be discerned. This we know from Revelation, and (the existence of spiritual truths being granted) Philosophy is compelled to draw the same conclusion. But though merely negative, it is sufficient to render the union of Religion and Morality conceivable; sufficient to satisfy an unprejudiced inquirer, that the spiritual Doctrines of the Christian Religion are not at war with the reasoning Faculty, and that if they do not run on the same Line (or Radius) with the Understanding, yet neither do they cut or cross it. It is sufficient, in short, to prove, that some distinct and consistent meaning may be attached to the assertion of the learned and philosophic Apostle, that "the Spirit itself beareth witness with our spirit"[42]—that is, with the Will, as the supernatural in man and the Principle of our Personality—of that, I mean, by which we are responsible Agents; Persons, and not merely living Things.[43]
It will suffice to satisfy a reflecting mind, that even at the porch and threshold of Revealed Truth there is a great and worthy sense in which we may believe the Apostle's assurance, that not only doth "the Spirit aid our infirmities;"[44] that is, act on the Will by a predisposing influence from without, as it were, though in a spiritual manner, and without suspending or destroying its freedom (the possibility of which is proved to us in the influences of education, of providential occurrences, and, above all, of example) but that in regenerate souls it may act in the will; that uniting and becoming one[45] with our will or spirit, it may make "intercession for us;"[46] nay, in this intimate union taking upon itself the form of our infirmities, may intercede for us "with groanings that cannot be uttered." Nor is there any danger of Fanaticism or Enthusiasm as the consequence of such a belief, if only the attention be carefully and earnestly drawn to the concluding words of the sentence (Romans viii. 26); if only the due force and full import be given to the term unutterable or incommunicable, in St. Paul's use of it. In this, the strictest and most proper use of the term, it signifies, that the subject, of which it is predicated, is something which I cannot, which from the nature of the thing it is impossible that I should, communicate to any human mind (even of a person under the same conditions with myself) so as to make it in itself the object of his direct and immediate consciousness. It cannot be the object of my own direct and immediate Consciousness; but must be inferred. Inferred it may be from its workings; it cannot be perceived in them. And, thanks to God! in all points in which the knowledge is of high and necessary concern to our moral and religious welfare, from the Effects it may safely be inferred by us, from the Workings it may be assuredly known; and the Scriptures furnish the clear and unfailing Rules for directing the inquiry, and for drawing the conclusion.
If any reflecting mind be surprised that the aids of the Divine Spirit should be deeper than our Consciousness can reach, it must arise from the not having attended sufficiently to the nature and necessary limits of human Consciousness. For the same impossibility exists as to the first acts and movements of our own will—the farthest distance our recollection can follow back the traces, never leads us to the first foot-mark—the lowest depth that the light of our Consciousness can visit even with a doubtful glimmering, is still at an unknown distance from the ground: and so, indeed, must it be with all Truths, and all modes of Being that can neither be counted, coloured, or delineated. Before and After, when applied to such Subjects, are but allegories, which the Sense or Imagination supplies to the Understanding. The Position of the Aristotelians, nihil in intellectu quod non prius in sensu, on which Mr. Locke's Essay is grounded, is irrefragable: Locke erred only in taking half the Truth for a whole Truth. Conception is consequent on Perception. What we cannot imagine, we cannot, in the proper sense of the word, conceive.
I have already given one definition of Nature. Another, and differing from the former in words only, is this: Whatever is representable in the forms of Time and Space, is Nature. But whatever is comprehended in Time and Space, is included in the Mechanism of Cause and Effect. And conversely, whatever, by whatever means, has its principle in itself, so far as to originate its actions, cannot be contemplated in any of the forms of Space and Time; it must, therefore, be considered as Spirit or Spiritual by a mind in that stage of its developement which is here supposed, and which we have agreed to understand under the name of Morality, or the Moral State: for in this stage we are concerned only with the forming of negative conceptions, negative convictions; and by spiritual I do not pretend to determine what the Will is, but what it is not—namely, that it is not Nature. And as no man who admits a Will at all, (for we may safely presume that no man not meaning to speak figuratively, would call the shifting current of a stream the will[47] of the river), will suppose it below Nature, we may safely add, that it is super-natural; and this without the least pretence to any positive Notion or Insight.
Now Morality accompanied with Convictions like these, I have ventured to call Religious Morality. Of the importance I attach to the state of mind implied in these convictions, for its own sake, and as the natural preparation for a yet higher state and a more substantive knowledge, proof more than sufficient, perhaps, has been given in the length and minuteness of this introductory Discussion, and in the foreseen risk which I run of exposing the volume at large to the censure which every work, or rather which every writer, must be prepared to undergo, who, treating