But, it may be urged, if a thing happens once, it must happen always; for what is to hinder it? Nay, on the contrary, why, because one particle of matter has a certain property, should all particles have the same? Why, because particles have instanced the property a thousand times, should the thousand and first instance it also? It is primâ facie unaccountable that an accident should happen twice, not to speak of its happening always. If we expect a thing to happen twice, it is because we think [pg 072] it is not an accident, but has a cause. What has brought about a thing once, may bring it about twice. What is to hinder its happening? rather, What is to make it happen? Here we are thrown back from the question of Order to that of Causation. A law is not a cause, but a fact; but when we come to the question of cause, then, as I have said, we have no experience of any cause but Will. If, then, I must answer the question, What is to alter the order of nature? I reply, That which willed it;—That which willed it, can unwill it; and the invariableness of law depends on the unchangeableness of that Will.
And here I am led to observe that, as a cause implies a will, so order implies a purpose. Did we see flint celts, in their various receptacles all over Europe, scored always with certain special and characteristic marks, even though those marks had no assignable meaning or final cause whatever, we should take that very repetition, which indeed is the principle of order, to be a proof of intelligence. The agency then which has kept up and keeps up the general laws of nature, energizing at once in Sirius and on the earth, and on the earth in its primary period as well as in the nineteenth century, must be Mind, and nothing else, and Mind at least as wide and as enduring in its living action, as the immeasurable ages and spaces of the universe on which that agency has left its traces.
In these remarks I have digressed from my immediate subject, but they have some bearing on points which will subsequently come into discussion.
5. Speculation.
Speculation is one of those words which, in the vernacular, have so different a sense from what they bear in philosophy. It is commonly taken to mean a conjecture, or a venture on chances; but its proper meaning is mental sight, or the contemplation of mental operations and their results as opposed to experience, experiment, or sense, analogous to its meaning in Shakspeare’s line, “Thou hast no speculation in those eyes.” In this sense I use it here.
And I use it in this sense to denote those notional assents which are the most direct, explicit, and perfect of their kind, viz. those which are the firm, conscious acceptance of propositions as true. This kind of assent includes the assent to all reasoning and its conclusions, to all general propositions, to all rules of conduct, to all proverbs, aphorisms, sayings, and reflections on men and society. Of course mathematical investigations and truths are the subjects of this speculative assent. So are legal judgments, and constitutional maxims, as far as they appeal to us for assent. So are the determinations of science; so are the principles, disputations, and doctrines of theology. That there is a God, that He has certain attributes, and in what sense He can be said to have attributes, that He has done certain works, that He has made certain revelations of Himself and of His will, and what they are, and the multiplied bearings of the parts of the teaching, thus developed and formed, upon each other, all this is the subject of notional assent, and of [pg 074] that particular department of it which I have called Speculation. As far as these particular subjects can be viewed in the concrete and represent experiences, they can be received by real assent also; but as expressed in general propositions they belong to notional apprehension and assent.
§ 2. Real Assents.
I have in a measure anticipated the subject of Real Assent by what I have been saying about Notional. In comparison of the directness and force of the apprehension, which we have of an object, when our assent is to be called real, Notional Assent and Inference seem to be thrown back into one and the same class of intellectual acts, though the former of the two is always an unconditional acceptance of a proposition, and the latter is an acceptance on the condition of an acceptance of its premisses. In its notional assents as well as in its inferences, the mind contemplates its own creations instead of things; in real, it is directed towards things, represented by the impressions which they have left on the imagination. These images, when assented-to, have an influence both on the individual and on society, which mere notions cannot exert.