Chapter 72

Moral Truth, like every other universal and necessary truth, cannot remain a mere abstraction. Abstractions are unrealities. In ourselves, moral truth is merely conceived of. There must be _somewhere_ a Being that not only _conceives_ of, but _constitutes_ it. It has this characteristic; that it is not only, to the eyes of our intelligence, an universal and necessary truth, but one obligatory on our will. It is A LAW. _We_ do not establish that law _ourselves_. It is imposed on us _despite_ ourselves: its principle must be _without_ us. It supposes a legislator. He cannot be the being to whom the law applies; but must be one that possesses in the highest degree all the characteristics of moral truth. The moral law, universal and necessary, necessarily has as its author a necessary being--composed of justice and charity, its author must be a being possessing the plenitude of both.

As all _beautiful_ and all _true_ things refer themselves, _these_ to a Unity which is absolute TRUTH, and those to a Unity which is absolute BEAUTY, so all the _moral_ principles centre in a single principle, which is THE GOOD. Thus we arrive at the conception of THE GOOD _in itself_, the ABSOLUTE Good, superior to all _particular_ duties, and determinate in those duties. This Absolute _Good_ must necessarily be an attribute of the Absolute BEING. There cannot be _several_ Absolute Beings; the one in whom are realized Absolute Truth and Absolute Beauty being different from the one in whom is realized Absolute Good. The Absolute necessarily implies absolute Unity. The True, the Beautiful, and the Good are not three distinct essences: but they are one and the same essence, considered in its fundamental attributes: the different phases which, in our eyes, the Absolute and Infinite Perfection assumes. Manifested in the World of the Finite and Relative, these three attributes separate from each other, and are distinguished by our minds, which can comprehend nothing except by division. But in the Being from Whom they emanate, they are indivisibly united; and this Being, at once triple and one, Who sums up in Himself perfect _Beauty_, perfect _Truth_, and the perfect _Good_, is GOD.

God is necessarily the principle of Moral Truth, and of personal morality. Man is a moral person, that is to say, one endowed with reason and liberty. He is capable of Virtue: and Virtue has with him two principal forms, respect for others and love of others,--_justice_ and _charity_.

The _creature_ can possess no real and essential attribute which the _Creator_ does not possess. The _effect_ can draw its reality and existence only from its _cause_. The _cause_ contains in itself, at least, what is essential in the _effect_. The characteristic of the effect is inferiority, short-coming, imperfection. Dependent and derivate, it bears in itself the marks and conditions of dependence; and its imperfection proves the perfection of the cause; or else there would be in the effect something immanent, without a cause.

God is not a logical Being, whose Nature may be explained by deduction, and by means of algebraic equations. When, setting out with a primary attribute, the attributes of God are deduced one from the other, after the manner of the Geometricians and Scholastics, we have nothing but abstractions. We must emerge from this empty dialetic, to arrive at a true and living God. The first notion which we have of God, that of an _Infinite_ Being, is not given us _à priori_, independently of all experience. It is our consciousness of ourself, as at once a Being and a limited Being, that immediately raises us to the conception of a Being, the principle of _our_ being, and Himself without limits. If the existence that we possess forces us to recur to a cause possessing the same existence in an infinite degree, all the substantial attributes of existence that we possess equally require each an infinite cause. God, then, is no longer the Infinite, Abstract, Indeterminate Being, of which reason and the heart cannot lay hold, but a real Being, determinate like ourselves, a moral person like ourself; and the study of our own souls will conduct us, without resort to hypothesis, to a conception of God, both sublime and having a connection with ourselves.

If man be free, God must be so. It would be strange if, while the creature has that marvellous power of disposing of himself, of choosing and willing freely, the Being that has made him should be subject to a necessary development, the cause of which, though in Himself, is a sort of abstract, mechanical, or metaphysical power, inferior to the personal, voluntary cause which we are, and of which we have the clearest consciousness. God is free _because_ we are: but he is not free as we are. He is at once _everything_ that we are, and _nothing_ that we are. He possesses the same attributes as we, but extended to infinity. He possesses, then, an infinite liberty, united to an infinite intelligence; and as His intelligence is infallible, exempt from the uncertainty of deliberation, and perceiving at a glance where the Good is, so His liberty accomplishes it spontaneously and without effort.

As we assign to God that liberty which is the basis of our existence, so also we transfer to His character, from our own, justice and charity. In man they are virtues: in God, His attributes. What is in us the laborious conquest of liberty, is in Him His very nature. The idea of the right, and the respect paid to the right, are signs of the dignity of our existence. If respect of rights is the very essence of justice, the Perfect Being must know and respect the rights of the lowest of His creatures; for He assigned them those rights. In God resides a sovereign justice, that renders to every one what is due him, not according to deceitful appearances, but according to the truth of things. And if man, a limited being, has the power to go out of himself, to forget his own person, to love another like himself, and devote himself to his happiness, dignity, and perfection, the Perfect Being must have, in an infinite degree, that disinterested tenderness, that Charity, the Supreme Virtue of the human person. There is in God an infinite tenderness for His creatures, manifested in His giving us existence, which He might have withheld; and every day it appears in innumerable marks of His Divine Providence.

Plato well understood that love of God, and expresses it in these great words: "Let us speak of the cause which led the Supreme Arranger of the Universe to produce and regulate that Universe. He was good; and he who is good has no kind of ill-will. Exempt from that, He willed that created things should be, as far as possible, like Himself." And Christianity in its turn said, "_God has so loved men that He has given them His only Son_."

It is not correct to affirm, as is often done, that Christianity has in some sort _discovered_ this noble sentiment. We must not lower human nature, to raise Christianity. Antiquity knew, described, and practised charity; the first feature of which, so touching, and thank God! so common, is goodness, as its loftiest one is heroism. Charity is devotion to another; and it is ridiculously senseless to pretend that there ever was an age of the world, when the human soul was deprived of that part of its heritage, the power of devotion. But it is certain that Christianity has diffused and popularized this virtue, and that, before Christ, these words were never spoken: "LOVE ONE ANOTHER; FOR THAT IS THE WHOLE LAW." _Charity_ presupposes _Justice_. He who truly loves his brother respects the rights of his brother; but he does more, he forgets his own. Egoism _sells_ or _takes_. Love delights in _giving_. In God, love is what it is in us; but in an infinite degree. God is inexhaustible in His charity, as He is inexhaustible in His essence. That Infinite Omnipotence and Infinite Charity, which, by an admirable good-will, draws from the bosom of its immense love the favors which it incessantly bestows on the world and on humanity, teaches us that the more we give, the more we possess.

God being all just and all good, He can will nothing but what is good and just. Being Omnipotent, whatever He wills He can do, and consequently does. The world is the work of God: it is therefore perfectly made.

Yet there is disorder in the world, that seems to impugn the justice and goodness of God.

A principle indissolubly connected with the very idea of good, tells us that every moral agent deserves reward when he does well, and punishment when he does ill. This principle is universal and necessary. It is absolute. If it does not apply in this world, it is false, or the world is badly ordered.

But good actions are not always followed by happiness, nor evil ones by misery. Though often this fact is more apparent than real; though virtue, a war against the passions, full of dignity but full of sorrow and pain, has the latter as its condition, yet the pains that follow vice are greater; and virtue conduces most to health, strength, and long life;--though the peaceful conscience that accompanies virtue creates internal happiness; though public opinion generally decides correctly on men's characters, and rewards virtue with esteem and consideration, and vice with contempt and infamy; and though, after all, justice reigns in the world, and the surest road to happiness is still that of virtue, yet there are exceptions. Virtue is not always rewarded, nor vice punished, in this life.

The data of this problem are these: 1st. The principle of merit and demerit within us is absolute: every good action _ought_ to be rewarded, every bad one punished: 2d. God is just as He is all-powerful: 3d. There are in this world particular cases, contradicting the necessary and universal law of merit and demerit. What is the result?

To reject the two principles, that God is just, and the law of merit and demerit absolute, is to raze to the foundations the whole edifice of human faith.

To maintain them, is to admit that the present life is to be terminated or continued elsewhere. The moral person who acts well or ill, and awaits reward or punishment, is connected with a body, lives with it, makes use of it, depends upon it in a measure, but is not _it_. The _body_ is composed of parts. It diminishes or increases, it is divisible even to infinity. But this _something_ which has a consciousness of itself, and says "I, ME"; that feels itself free and responsible, feels too that it is incapable of division, that it is a being _one_ and _simple_; that the ME cannot be halved, that if a limb is cut off and thrown away, no part of the ME goes with it: that it remains identical with itself under the variety of phenomena which successively manifest it. This identity, indivisibility, and absolute unity of the person, are its _spirituality_, the very essence of the person. It is not in the least an hypothesis to affirm that the soul differs essentially from the body. By the soul we mean _the person_, not separated from the consciousness of the attributes which constitute it,--_thought_ and _will_. The Existence without consciousness is an abstract being, and not a person. It is _the person_, that is _identical, one, simple_. Its attributes, developing it, do not divide it. Indivisible, it is indissoluble, and, may be immortal. If absolute justice requires this immortality, it does not require what is impossible. The spirituality of the soul is the condition and necessary foundation of immortality: the law of merit and demerit the direct demonstration of it. The first is the metaphysical, the second the moral proof. Add to these the tendency of all the powers of the soul toward the Infinite, and the principle of final causes, and the proof of the immortality of the soul is complete.

God, therefore, in the Masonic creed, is INFINITE TRUTH, INFINITE BEAUTY, INFINITE GOODNESS. He is the Holy of Holies, as Author of the Moral Law, as the PRINCIPLE of Liberty, of Justice, and of Charity, Dispenser of Reward and Punishment. Such a God is not an abstract God; but an intelligent and free _person_, Who has made us in His image, from Whom we receive the law that presides over our destiny, and Whose judgment we await. It is His love that inspires us in _our_ acts of charity: it is His justice that governs _our_ justice, and that of society and the laws. We continually remind ourselves that He is infinite; because otherwise we should degrade His nature: but He would be for us as if He were not, if His infinite nature had not forms inherent in ourselves, the forms of our own reason and soul.

When we love Truth, Justice, and Nobility of Soul, we should know that it is God we love underneath these special forms, and should unite them all into one great act of total piety. We should feel that we go in and out continually in the midst of the vast forces of the Universe, which are only the Forces of God; that in our studies, when we attain a truth, we confront the thought of God; when we learn the right, we learn the will of God laid down as a rule of conduct for the Universe; and when we feel disinterested love, we should know that we partake the feeling of the Infinite God. Then, when we reverence the mighty cosmic force, it will not be a blind Fate in an Atheistic or Pantheistic world, but the Infinite God, that we shall confront and feel and know. Then we shall be mindful of the mind of God, conscious of God's conscience, sensible of His sentiments, and our own existence will be in the infinite being of God.

The world is a whole, which has its harmony; for a God who is One, could make none but a complete and harmonious work. The harmony of the Universe responds to the unity of God, as the indefinite quantity is the defective sign of the infinitude of God. To say that the Universe is God, is to admit the world only, and deny God. Give it what name you please, it is atheism at bottom. On the other hand, to suppose that the Universe is void of God, and that He is wholly apart from it, is an insupportable and almost impossible abstraction. To distinguish is not to separate. I distinguish, but do not separate myself from my qualities and effects. So God is not the Universe, although He is everywhere present in spirit and in truth.

To us, as to Plato, absolute truth is in God. It is God Himself under one of His phases. In God, as their original, are the immutable principles of reality and cognizance. In Him things receive at once their existence and their intelligibility. It is by participating in the Divine reason that our own reason possesses something of the Absolute. Every judgment of reason envelopes a necessary truth, and every necessary truth supposes the necessary Existence.

Thus, from every direction,--from metaphysics, aesthetics, and morality above all, we rise to the same Principle, the common centre, and ultimate foundation of all truth, all beauty, all good. The True, the Beautiful, the Good, are but diverse revelations of one and the same Being. Thus we reach the threshold of religion, and are in communion with the great philosophies which all proclaim a God; and at the same time with the religions which cover the earth, and all repose on the sacred foundation of natural religion; of that religion which reveals to us the natural light given to all men, without the aid of a particular revelation. So long as philosophy does not arrive at religion, it is below all worships, even the most imperfect; for they at least give man a Father, a Witness, a Consoler, a Judge. By religion, philosophy connects itself with humanity, which, from one end of the world to the other, aspires to God, believes in God, hopes in God. Philosophy contains in itself the common basis of all religious beliefs; it, as it were, borrows from them their principle, and returns it to them surrounded with light, elevated above uncertainty, secure against all attack.

From the necessity of His Nature, the Infinite Being must create and preserve the Finite, and to the Finite must, in its forms, give and communicate of His own kind. We cannot conceive of any finite thing existing without God, the Infinite basis and ground thereof; nor of God existing without something. God is the necessary logical condition of a world, its necessitating cause; a world, the necessary logical condition of God, His necessitated consequence. It is according to His Infinite Perfection to create, and then to preserve and bless whatever He creates. That is the conclusion of modern metaphysical science. The stream of philosophy runs down from Aristotle to Hegel, and breaks off with this conclusion: and then again recurs the ancient difficulty. If it be of His nature to create,--if we cannot conceive of His existing _alone_, without creating, without _having_ created, then what He created was co-existent with Himself. If He could exist an instant without creating, He could as well do so for a myriad of eternities. And so again comes round to us the old doctrine of a God, the Soul of the Universe, and co-existent with it. For what He created had a _beginning_; and however long since that creation occurred, an eternity had before elapsed. The difference between _a_ beginning and _no_ beginning is infinite.

But of some things we can be certain. We are conscious of ourselves--of ourselves if not as substances, at least as Powers to be, to do, to suffer. We are conscious of ourselves not as self-originated at all or as self-sustained alone; but only as dependent, first for existence, ever since for support.

Among the primary ideas of consciousness, that are inseparable from it, the atoms of self-consciousness, we find the idea of God. Carefully examined by the scrutizing intellect, it is the idea of God as infinite, perfectly powerful, wise, just, loving, holy; absolute being with no limitation. This made us, made all, sustains us, sustains all; made our body, not by a single act, but by a series of acts extending over a vast succession of years,--for man's body is the resultant of all created things,--made our spirit, our mind, conscience, affections, soul, will, appointed for each its natural mode of action, set each at its several aim. Thus self-consciousness leads us to consciousness of God, and at last to consciousness of an infinite God. That is the highest evidence of our own existence, and it is the highest evidence of His.

If there is a God at all, He must be omnipresent in space. Beyond the last Stars He must be, as He is here. There can be no mote that peoples the sunbeams, no little cell of life that the microscope discovers in the seed-sporule of a moss, but He is there.

He must also be omnipresent in time. There was no second of time before the Stars began to burn, but God was in that second. In the most distant nebulous spot in Orion's belt, and in every one of the millions that people a square inch of limestone, God is alike present. He is in the smallest imaginable or even unimaginable portion of time, and in every second of its most vast and unimaginable volume; His Here conterminous with the All of Space, His Now coeval with the All of Time.

Through all this Space, in all this Time, His Being extends, spreads undivided, operates unspent; God in all His infinity, perfectly powerful, wise, just, loving, and holy. His being is an infinite activity, a creating, and so a giving of Himself to the World. The World's being is a _becoming_, a being created and continued. It is so now, and was so, incalculable and unimaginable millions of ages ago.

All this is philosophy, the unavoidable conclusion of the human mind. It is not the _opinion_ of Coleridge and Kant, but their _science_; not what they _guess_, but what they _know_.

In virtue of this in-dwelling of God in matter, we say that the world is a revelation of Him, its existence a show of His. He is _in_ His work. The manifold action of the Universe is only His mode of operation, and all material things are in communion with Him. All grow and move and live in Him, and by means of Him, and only so. Let Him withdraw from the space occupied by anything, and it ceases to be. Let Him withdraw any quality of His nature from anything, and it ceases to be. All must partake of Him, He dwelling in each, and yet transcending all.

The failure of fanciful religion to become philosophy, does not preclude philosophy from coinciding with true religion. Philosophy, or rather its object, the divine order of the Universe, is the intellectual guide which the religious sentiment needs; while exploring the real relations of the finite, it obtains a constantly improving and self-correcting measure of the perfect law of the Gospel of Love and Liberty, and a means of carrying into effect the spiritualism of revealed religion. It establishes law, by ascertaining its terms; it guides the spirit to see its way to the amelioration of life and the increase of happiness. While religion was stationary, science could not walk alone; when both are admitted to be progressive, their interests and aims become identified. Aristotle began to show how religion may be founded on an intellectual basis; but the basis he laid was too narrow. Bacon, by giving to philosophy a definite aim and method, gave it at the same time a safer and self-enlarging basis. Our position is that of intellectual beings surrounded by limitations; and the latter being constant, have to intelligence the practical value of laws, in whose investigation and application consists that seemingly endless career of intellectual and moral progress which the sentiment of religion inspires and ennobles. The title of Saint has commonly been claimed for those whose boast it has been to despise philosophy yet faith will stumble and sentiment mislead, unless knowledge be present, in amount and quality sufficient to purify the one and to give beneficial direction to the other.

Science consists of those matured inferences from experience which all other experience confirms. It is no fixed system superior to revision, but that progressive mediation between ignorance and wisdom in part conceived by Plato, whose immediate object is happiness, and its impulse the highest kind of love. Science realizes and unites all that was truly valuable in both the old schemes of mediation; the heroic, or system of action and effort; and the mystical theory of spiritual, contemplative communion. "Listen to me," says Galen, "as to the voice of the Eleusinian Hierophant, and believe that the study of nature is a mystery no less important than theirs, nor less adapted to display the wisdom and power of the Great Creator. Their lessons and demonstrations were obscure, but ours are clear and unmistakable."

To science we owe it that no man is any longer entitled to consider himself the central point around which the whole Universe of life and motion revolves--the immensely important individual for whose convenience and even luxurious ease and indulgence the whole Universe was made. On one side it has shown us an infinite Universe of stars and suns and worlds at incalculable distances from each other, in whose majestic and awful presence we sink and even our world sinks into insignificance; while, on the other side, the microscope has placed us in communication with new worlds of organized livings beings, gifted with senses, nerves, appetites, and instincts, in every tear and in every drop of putrid water.