The liberty therefore which this system affirms in the fact of volition and its unimpeded connexion with its consequents, is an assumption—a mere name. It is a part of the universal necessity arbitrarily distinguished and named, its liberty does not reside in human volition, so neither can it reside in the divine volition. The necessary dependence of volition upon motive, and the necessary sequence of effects upon volition, can no more be separated from the divine mind than from ours. It is a doctrine which, if true, is implied in the universal conception of mind. It belongs to mind generically considered. The creation of volition by volition is absurd in itself—it cannot but be an absurdity. The determination of will by the strongest motive, if a truth is a truth universally; on this system, it contains the whole cause and possibility of volition. The whole liberty of God, it is affirmed, is contained in this, to do as pleases him, or, in other words, that what he wills is accomplished, and necessarily accomplished: what pleases him is also fixed in the necessity of his own nature. His liberty, therefore, by its own definition, differs nothing from necessity.
If the movements of mind are necessary, no argument is required to prove that all being and events are necessary. We are thus bound up in a universal necessity. Whatever is, is, and cannot be otherwise, and could not have been otherwise. As therefore there is no liberty, we are reduced to the only remaining alternative of fatalism.
Edwards does not indeed attempt to rebut wholly the charge of fatalism. (part iv. § vi.) In relation to the Stoics, he remarks:—“It seems they differed among themselves; and probably the doctrine of fate as maintained by most of them, was, in some respects, erroneous. But whatever their doctrines was, if any of them held such a fate, as is repugnant to any liberty, consisting in our doing as we please, I utterly deny such a fate.” He objects to fatalism only when it should deny our actions to be connected with our pleasure, or our sense of the most agreeable, that is our volition. But this connexion we have fully proved to be as necessary as the connexion between the volition and its motive. This reservation therefore does not save him from fatalism.
In the following section, (sec. vii.) he represents the liberty and sovereignty of God as consisting in an ability “to do whatever pleases him.” His idea of the divine liberty, therefore, is the same as that attributed to man. That the divine volitions are necessarily determined, he repeatedly affirms, and indeed represents as the great excellence of the divine nature, because this necessity of determination is laid in the infinite wisdom and perfection of his nature.
If necessity govern all being and events, it is cheering to know that it is necessity under the forms of infinite wisdom and benevolence. But still it remains true that necessity governs. If “it is no disadvantage or dishonour to a being, necessarily to act in the most excellent and happy manner from the necessary perfection of his own nature,” still let us remember that under this representation he does act necessarily. Fate must have some quality or form; it must be what we call good or evil: but in determining its quality, we do not destroy its nature. Now if we call this fate a nature of goodness and wisdom, eternal and infinite, we present it under forms beautiful, benign, and glorious, but it is nevertheless fate,—and as such it governs the divine volitions; and through the divine volitions, all the consequents and effects of these volitions;—the universe of being and things is determined by fate;—and all volitions of angels or men are determined by fate—by this fate so beautiful, benign, and glorious. Now if all things thus proceeding from fate were beautiful, benign, and glorious, the theory might not alarm us. But that deformity, crime, and calamity should have place as developements of this fate, excites uneasiness. The abettors of this system, however, may perhaps comfort themselves with the persuasion that deformity, crime, and calamity, are names not of realities, but of the limited conceptions of mankind. We have indeed an instance in point in Charles Bonnet, whom Dugald Stewart mentions as “a very learned and pious disciple of Leibnitz.” Says Bonnet—“Thus the same chain embraces the physical and moral world, binds the past to the present, the present to the future, the future to eternity. That wisdom which has ordained the existence of this chain, has doubtless willed that of every link of which it is composed. A Caligula is one of these links; and this link is of iron. A Marcus Aurelius is another link; and this link is of gold. Both are necessary parts of one whole, which could not but exist. Shall God then be angry at the sight of the iron link? What absurdity! God esteems this link at its proper value. He sees it in its cause, and he approves this cause, for it is good. God beholds moral monsters as he beholds physical monsters. Happy is the link of gold! Still more happy if he know that he is only fortunate. He has attained the highest degree of moral perfection, and is nevertheless without pride, knowing that what he is, is the necessary result, of the place which he must occupy in the chain. The gospel is the allegorical exposition of this system; the simile of the potter is its summary.” He might have added, “Happy is the link of iron, if he know that he is not guilty, but at worst only unfortunate; and really not unfortunate, because holding a necessary place in the chain which both as a whole and in its parts, is the result of infinite wisdom.”
If anything more is required in order to establish this consequence of the system we are examining, I would call attention to the inquiry, whether after a contingent self-determining will there remains any theory of action except fatalism? A contingent self-determining will is a will which is the cause of its own volitions or choices—a self-conscious power, self-moved and directed, and at the moment of its choice, or movement towards a particular object, conscious of ability of choosing, or moving towards, an opposite object. Now what conception have we to oppose to this but that of a will not determining itself,—not the cause of its own volitions,—a power not self-moved and directed,—and not conscious of ability at the moment of a particular choice, to make a contrary choice? And this last conception is a will whose volitions are determined by some power antecedent to itself, not contingently, but necessarily. As the will is the only power for which contingent self-determination is claimed, if it be proved to be no such power, then no such power exists. The whole theory of action and causality will then be expressed as follows:
1. Absolute and necessary connexion of motives and volitions. 2. Absolute and necessary connexion of volitions and effects. 3. Absolute and necessary connexion of all sequents and antecedents in nature. 4. Absolute and necessary connexion of all things existent with a first and necessary principle or cause. 5. The necessary determination of this principle or cause.
Denying a contingent self-determining will, this theory is all that remains. If liberty be affirmed to reside in the 2d particular of this theory, it becomes a mere arbitrary designation, because the nature of the relation is granted to be the same; it is not contingent, but necessary. Nor can liberty be affirmed to reside in the 5th; because in the first place, the supposed demonstration of the absurdity of a contingent self-determining will, by infinite series of volitions, must apply to this great first principle considered as God. And in the second place, the doctrine of the necessary determination of motive must apply here likewise, since God as will and intelligence requires motives no less than we do. Such determination is represented as arising from the very nature of mind or spirit. Now this theory advanced in opposition to a self-determining will, is plainly the negation of liberty as opposed to necessity. And this is all that can be meant by fatalism. Liberty thus becomes a self-contradictory conception, and fatalism alone is truth and reality.
XVII. It appears to me also, that pantheism is a fair deduction from this system.
According to this system, God is the sole and universal doer—the only efficient cause. 1. His volition is the creative act, by which all beings and things exist. Thus far it is generally conceded that God is all in all. “By him we live, and move, and have our being.” 2. The active powers of the whole system of nature he has constituted and regulated. The winds are his messengers. The flaming fire his servant. However we may conceive of these powers, whether as really powers acting under necessary laws, or as immediate manifestations of divine energy, in either case it is proper to attribute all their movements to God. These movements were ordained by his wisdom, and are executed directly or indirectly by his will. Every effect which we produce in the material world, we produce by instrumentality. Our arms, hands, &c. are our first instruments. All that we do by the voluntary use of these, we attribute to ourselves. Now if we increase the instrumentality by the addition of an axe, spade, or hammer, still the effect is justly attributed in the same way. It is perfectly clear that to whatever extent we multiply the instruments, the principle is the same. Whether I do the deed directly with my hand, or do it by an instrument held in my hand, or by a concatenation of machinery, reaching from “the centre to the utmost pole,”—if I contemplate the deed, and designedly accomplish it in this way, the deed is mine. And not only is the last deed contemplated as the end of all this arrangement mine, all the intermediary movements produced as the necessary chain of antecedents and sequents by which the last is to be attained, are mine likewise.