SCHEME OF THE ARGUMENT.

On the contrary, reason is the power of universal and necessary convictions, the source and substance of truths above sense, and having their evidence in themselves. Its presence is always marked by the necessity of the position affirmed: this necessity being conditional, when a truth of reason is applied to facts of experience, or to the rules and maxims of the understanding; but absolute, when the subject matter is itself the growth or offspring of reason. Hence arises a distinction in reason itself, derived from the different mode of applying it, and from the objects to which it is directed: accordingly as we consider one and the same gift, now as the ground of formal principles, and now as the origin of ideas. Contemplated distinctively in reference to formal (or abstract) truth, it is the speculative reason; but in reference to actual (or moral) truth, as the fountain of ideas and the light of the conscience, we name it the practical reason. Whenever by self-subjection to this universal light, the will of the individual,, the particular will, has become a will of reason, the man is regenerate: and reason is then the spirit of the regenerated man, whereby the person is capable of a quickening intercommunion with the Divine Spirit. And herein consists the mystery of Redemption, that this has been rendered possible for us. And so it is written; the first man Adam was made a living soul, the last Adam a quickening Spirit: 162 (1 Cor. XV, 45). We need only compare the passages in the writings of the Apostles Paul and John, concerning the Spirit and spiritual gifts, with those in the Proverbs and in the Wisdom of Solomon respecting reason, to be convinced that the terms are synonymous.** In this at once most comprehensive and most appropriate acceptation of the word, reason is pre-eminently spiritual, and a spirit, even our spirit, through an effluence of the same grace by which we are privileged to say Our Father?

On the other hand, the judgments of the understanding are binding only in relation to the objects of our senses, which we reflect under the forms of the understanding. It is, as Leighton, rightly defines it, "the faculty judging according to sense." Hence we add the epithet human without tautology: and speak of the human understanding in disjunction from that of beings higher or lower than man. But there is, in this sense, no human reason. There neither is nor can be but one reason, one and the same; even the light that lighteth every man's individual understanding (discursus), and thus maketh it a reasonable understanding, discourse of reason--one only, yet manifold; it goeth through all understanding, and remaining in itself regenerateth all other powers. The same writer calls it likewise an influence from the Glory of the Almighty, this being one of the names of the Messiah, as the Logos, or co-eternal Filial Word. And most noticeable for its coincidence is a fragment of Heraclitus, as I have indeed already noticed elsewhere;--"To discourse rationally it behoves us to derive strength from that which is common to all men: for all human understandings are nourished by the one Divine Word."

Beasts, we have said, partake of understanding. If

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** See Wisd. of Sol. c. vii, 22-23, 27. Ed.* 163 any man deny this, there is a ready way of settling the question. Let him give a careful perusal to Huberts two small volumes on bees and ants, (especially the latter,) and to Kirby and Spence's Introduction to Entomology; and one or other of two things must follow. He will either change his opinion as irreconcilable with the facts; or he must deny the facts, which yet I cannot suppose, inasmuch as the denial would be tantamount to the no less extravagant than uncharitable assertion, that Huber, and the several eminent naturalists, French and English, Swiss, German and Italian, by whom Ruber's observations and experiments have been repeated and confirmed, had all conspired to impose a series of falsehoods and fairy-tales on the world. I see no way, at least, by which he can get out of this dilemma, but by overleaping the admitted rules and fences of all legitimate discussion, and either transferring to the word, understanding, the definition already appropriated to reason, or defining understanding in genere by the specific and accessional perfections which the human understanding derives from its co-existence with reason and free-will in the same individual person; in plainer words, from its being exercised by a self-conscious and responsible creature. And, after all, the supporter of Harrington's position would have a right to ask him, by what other name he would designate the faculty in the instances referred to? If it be not understanding, what is it?

In no former part of this volume has the author felt the same anxiety to obtain a patient attention. For he does not hesitate to avow, that on his success in establishing the validity and importance of the distinction between reason and the understanding, he rests his hopes of carrying the reader along with him through all that is to follow. Let the student but clearly see and comprehend 164 the diversity in the things themselves, the expediency of a correspondent distinction and appropriation of the words will follow of itself. Turn bade for a moment to the aphorism, and having reperused the first paragraph of this comment thereon, regard the two following narratives as the illustration. I do not say proof: for I take these from a multitude of facts equally striking for the one only purpose of placing my meaning out of all doubt.

I. Huber put a dozen humble-bees under a bell-glass along with a comb of about ten silken cocoons so unequal in height as not to be capable of standing steadily. To remedy this two or three of the humble-bees got upon the comb, stretched themselves over its edge, and with their heads downwards fixed their forefeet on the table on which the comb stood, and so with their hind feet kept the comb from filling. When these were weary, others took their places. In this constrained and painful posture, fresh bees relieving their comrades at intervals, and each working in its turn, did these affectionate little insects support the comb for nearly three days: at the end of which they had prepared sufficient wax to build pillars with. But these pillars having accidentally got displaced, the bees had recourse again to the same manoeuvre, till Huber pitying their hard case, &c.

II. "I shall at present describe the operations of a single ant that I observed sufficiently long to satisfy my curiosity.

"One rainy day, I observed a laborer digging the ground near the aperture which gave entrance to the ant-hill. It placed in a heap the several fragments it had scraped up, and formed them into small pellets, which it deposited here and there upon the nest. It returned constantly to the same place, and appeared to have a marked design, for it labored with ardor and 165 perseverance. I remarked a slight furrow, excavated in the ground in a straight line, representing the plan of a path or gallery. The laborer, the whole of whose movements fell under my immediate observation, gave it greater depth and breadth, and cleared out its borders: and I saw at length, in which I could not be deceived, that it had the intention of establishing an avenue which was to lead from one of the stories to the under-ground chambers. This path, which was about two or three inches in length, and formed by a single ant, was opened above and bordered on each side by a buttress of earth; its concavity en forme de gouttiere was of the most perfect regularity, for the architect had not left an atom too much. The work of this ant was so well followed and understood, that I could almost to a certainty guess its next proceeding, and the very fragment it was about to remove. At the side of the opening where this path terminated, was a second opening to which it was necessary to arrive by some road. The same ant engaged in and executed alone this undertaking. It furrowed out and opened another path, parallel to the first, leaving between each a little wall of three or four lines in height. Those ants who lay the foundation of a wall, chamber, or gallery, from working separately occasion, now and then, a want of coincidence in the parts of the same or different objects. Such examples are of no unfrequent occurrence, but they by no means embarrass them. What follows proves that the workman, on discovering his error, knew how to rectify it. A wall had been erected with the view of sustaining a vaulted ceiling, still incomplete, that had been projected from the wall of the opposite chamber. The workman who began constructing it, had given it too little elevation to meet the opposite partition upon which it was to rest. Had 166 it been continued on the original plan, it must infallibly have met the wall at about one half of its height, and this it was necessary to avoid. This state of things very forcibly claimed my attention, when one of the ants arriving at the place, and visiting the works, appeared to be struck by the difficulty which presented itself; but this it as soon obviated, by taking down the veiling and raising the wall upon which it reposed. It then, in my presence, constructed a new ceiling with the fragments of the former one."--Huber's Natural History of Ants, p. 38-41.

Now I assert, that the faculty manifested in the acts here narrated does not differ in kind from understanding, and that it does so differ from reason. What I conceive the former to be, physiologically considered, will be shown hereafter. In this place I take the understanding as it exists in men, and in exclusive reference to its intelligential functions; and it is in this sense of the word that I am to prove the necessity of contra-distinguishing it from reason.

Premising then, that two or more subjects having the same essential characters are said to fall under the same general definition, I lay it down, as a self-evident truth,--(it is, in fact, an identical proposition)--that whatever subjects fall under one and the same general definition are of one and the same kind: consequently, that which does not fall under this definition, must differ in kind from each and all of those that do. Difference in degree does indeed suppose sameness in kind; and difference in kind precludes distinction from difference of degree. Heterogenea non comparari, ergo nec distingui, possunt. The inattention to this rule gives rise to the numerous sophisms comprised by Aristotle under the head of

that is, transition into a new kind, 167 or the falsely applying to X what had been truly asserted of A, and might have been true of X, had it differed from A in its degree only. The sophistry consists in the omission to notice what not being noticed will be supposed not to exist; and where the silence respecting the difference in kind is tantamount to an assertion that the difference is merely in degree. But the fraud is especially gross, where the heterogeneous subject, thus clandestinely slipt in, is in its own nature insusceptible of degree: such as, for instance, certainty or circularity, contrasted with strength, or magnitude.

To apply these remarks for our present purpose, we have only to describe Understanding and Reason, each by its characteristic qualities. The comparison will show the difference.