The Dictum as applicable to Deity.—If mind is not the cause of its own volitions, then how is it with the volitions of the infinite and eternal mind? Are they caused or uncaused? If caused, then by what? If by himself, then there is again the infinitely recurring series according to the dictum. If by something else, still we do not escape the series, for each causative act must have its prior cause. Are the volitions of Deity, then, uncaused? Then certainly there is no such thing as cause in the universe. Motives, then, are no longer to be called causes. Deity is not, in fact, the cause of any thing, since not the cause of those volitions by which alone all things are produced. If he is not the cause of these, then not the cause of their consequences and effects. In either case, you shut out all cause from the universe, whether the dictum be applied to mind or to motion, to man or to God; or else you are, in either case, involved in the vortex of this terrible infinitive series.
To give up the dictum, is to admit that mind may be the producing cause of its own volitions.
CHAPTER V.
THE DOCTRINE OF THE WILL VIEWED IN CONNECTION WITH CERTAIN TRUTHS OF RELIGION.
The Relation of Psychology to Theology.—The very close connection between the philosophy of the will, and the science of theology, has already been remarked. We have discussed the questions which have come before us thus far, on purely psychological grounds, without reference to their theological bearing. It would be manifest injustice to the matter in hand, however, were we to overlook entirely the relation of our philosophy to those higher truths which pertain to the domain of theological science.
The whole question respecting the freedom of the human will, especially, assumes a new importance, when viewed in connection with the truths of natural and revealed religion. It ceases to be a speculative, and becomes an eminently practical question when thus viewed.
There are two points which require special attention, as regards that connection; the one, God's power over man, the other, man's power over himself.
§ I.—The Power which God Exerts over the Human Mind and Will.
Dependence of Man.—It seems to be the teaching of reason, no less than of religion, that man stands to the Creator in the relation of absolute dependence. The one is the subject, the other the sovereign. The control of Deity extends, not merely to the elements and forces of nature, which are by no means the chief and most important part of his works, but over all intelligent, rational beings. This is implied, not only in the fact that he is the Creator of all, but in the fact of moral government, and of a superintending providence. Manifestly, there could be no such thing as moral government, and no control over the affairs of the world, if the conduct of men, the minds and hearts of intelligent beings, were not subject to that control. This is not only the inference which reason draws from the acknowledged supremacy of the Creator, it is not only thus a tenet of natural religion, but it is also one of the plainest doctrines of revealed truth. In the most explicit and direct terms, the Scriptures ascribe to God the supreme control of human conduct, of the human mind and heart. This power over the thoughts and purposes of intelligent beings is the very highest power.