Know the Truth: A Critique on the Hamiltonian Theory of Limitation. Jesse Henry Jones
being asked to account for the existence of the watch, should confine himself wholly to an examination of the nature of the springs, the wheels, the hands, face, &c., endeavoring to find the reason of its being within itself, the world would laugh at him. How much more justly may the world laugh, yea, shout its ridicule, at the mole-eyed man who rummages among the springs and wheels of the vast machine of the Universe, to find the reason of its being. In the former instance, the bystander would exclaim—"The watch is an evidence of intelligence. Man is the only intelligent being on the earth; and is superior to the watch. Man made the watch." And his assertion would be true. A fortiori would a bystander of the Universe exclaim, "The Universe is an evidence of intelligence. An intelligent Being, superior to the Universe, made the Universe." And his assertion is true. We are driven then to our last position; but it is the Gibraltar of Philosophy.
The Ultimate Ground of the Universe must Be sought for, and can only be found, without the Universe.
From this starting-point alone can we proceed, with any hope of reaching the goal. Setting out on our new course we will gain a step by noticing a fact involved in the illustration just given. The bystander exclaims, "The watch is an evidence of intelligence." In this very utterance is necessarily expressed the fact of two diverse spheres of existence: the one the sphere of matter, the other the sphere of mind. One cannot think of matter except as inferior, nor of mind except as superior. These two, matter and mind, comprise all possible existence. The Reason not only cannot see how any other existence can be, but affirms that no other can be. Mind, then, is the Ultimate Ground of the Universe. What mind?
By examination, man perceives what appears to be an order in the Universe, concludes that there is such an order, assumes the conclusion to be valid, and names the order Nature. Turning his eye upon himself, he finds himself not only associated with, but, through a portion of his faculties, forming a part of that Nature. But a longer, sharper scrutiny, a profounder examination, reveals to him his soul's most secret depth; and the fact of his spiritual personality glows refulgent in the calm light of consciousness. He sees himself, indeed, in Nature; but he thrills with joy at the quickly acquired knowledge that Nature is only a nest, in which he, a purely supernatural being, must flutter for a time, until he shall be grown, and ready to plume his flight for the Spirit Land. If then, man, though bound in Nature, finds his central self utterly diverse from, and superior to Nature, so that he instinctively cries, "My soul is worth more than a Universe of gold and diamonds;" a fortiori must that Being, who is the Ultimate Ground, not only of Nature, but of those supernatural intelligences who live in Nature, be supernatural, spiritual, and supreme?
Just above, it was seen that matter and mind comprise all possible existence. It has now been found that mind, in its highest form, even in man, is pure spirit; and as such, wholly supernatural. It has further been determined, that the object of our search must be the Supreme Spirit.
Just at this point it is suitable to notice, what is, perhaps, the most egregious and unpardonable blunder the Limitists have made. In order to do this satisfactorily, the following analysis of the human mind is presented. The soul is a spiritual person, and an animal nature. To this animal nature belong the Sense and the Understanding. It is universally acknowledged—at least the Limitists will not deny—that the Sense and the Understanding are wholly within, and conditioned by Nature. Observe then their folly. They deny that a part can account for a whole; they reject Pantheism; and yet they employ only those faculties which they confess are wholly within and conditioned by Nature—for they deny the existence of the Pure Reason, the perceptive faculty of the spiritual person—to search, only in Nature, for the cause of Nature. A fly would buzz among the wheels of a clock to as little purpose.
The result arrived at just above, now claims our careful attention.
The Ultimate Ground of the Universe is the Supreme Spirit.
To appreciate this result, we must return to our analysis of man. In his spiritual personality we have found him wholly supernatural. We have further found that, only as a spiritual person is he capable of pursuing this investigation to a final and valid termination. If, then, we would complete our undertaking, we must ascend into a sphere whose light no eagle's eye can ever bear; and whose atmosphere his daring wing can never beat. There no sense can ever enter; no judgments are needed. Through Reason—the soul's far-darting eye—and through Reason alone, can we gaze on the Immutable.
Turning this searching eye upon ourselves, we find that man, as spiritual person, is a Pure Reason—the faculty which gives him a priori first principles, as the standard for conduct and the forms for activity—a Spiritual Sensibility, which answers with emotive music to the call of the Reason; and lastly, a Will, in which the Person dwells central, solitary, and supreme, the final arbiter of its own destiny. Every such being is therefore a miniature final cause.
The goal of our search must be near at hand. In man appears the very likeness of the Being we seek. His highest powers unmistakably shadow forth the form of that Being, who is The Final. Man originates; but he is dependent for his power, and the sphere of that power is confined to his own soul. We seek a being who can originate, who is utterly independent; and the sphere of whose activity extends wherever, without himself, he chooses. Man, after a process of culture, comes to intuit some first principles, in some combinations. We seek a being who necessarily sees, at once and forever, all possible first principles, in all possible relations, as the ideal forms for all possible effort. Man stumbles along on the road of life, frequently ignorant of the way, but more frequently perversely violating the eternal law which he finds written on his heart. We seek a being who never stumbles, but who is perfectly wise; and whose conduct is in immutable accord with the a priori standards of his Reason. Man is a spiritual person, dependent for existence, and limited to himself in his exertions. He whom we seek will be found to be also a spiritual person who is self-existent, and who sets his own bounds to his activity.
That the line of thought we are now pursuing is the true one, and that the result which we approach, and are about to utter, is well founded, receives decisive confirmation from the following facts. Man perceives that malice must be criminal. Just so the Eternal Eye must see it. A similar remark is true of mathematical, and all other a priori laws. Sometimes, at least, there awakens in man's bosom the unutterable thrill of benevolence; and thus he tastes of the crystal river which flows, calmly and forever, through the bosom of the "Everlasting Father." For his own conduct, man is the final cause. In this is he, must he be, the likeness of the Ultimate. Spiritual personality is the highest possible form of being. It is then a form common to God and man. Here, therefore, Philosophy and Revelation are at one. With startling, and yet grateful unanimity, they affirm the solemn truth, "God made man in his own image."
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