and the conception of a mechanical law of nature on which that motion depends, are one and the same. The conception of a Law expresses nothing more than the firm, immovable confidence of reason in a principle, and the absolute impossibility of admitting its opposite.
I assume such a law of a spiritual world,—not given by my will, nor by the will of any finite being, nor by the will of all finite beings taken together, but to which my will, and the will of all finite beings, is subject. Neither I, nor any finite and therefore sensuous being, can conceive how a mere will can have consequences, nor what may be the nature of those consequences; for herein consists the essential character of our finite nature,—that we are unable to conceive this,—that having indeed our will, as such, wholly within our power, we are yet compelled by our sensuous nature to regard the consequences of that will as sensuous states:—how then can I, or any other finite being whatever, propose to ourselves as objects, and thereby give reality to, that which we can neither imagine nor conceive? I cannot say that, in the material world, my hand, or any other body which belongs to that world and is subject to the universal law of gravity, brings this law into operation;—these bodies themselves stand under this law, and are able to set another body in motion only in accordance with this law, and only in so far as that body, by virtue of this law, partakes of the universal moving power of Nature. Just as little does a finite will give a law to the super-sensual world, which no finite spirit can embrace; but all finite wills stand under the law of that world, and can produce results therein only inasmuch as that law already exists, and inasmuch as
