The main object of the present Chapter is to distinguish the physical chain of Sequency from Causation properly so termed. In other words to divide the World, as we see it, into two spheres; the Mechanical and the Personal.
The former is characterized by invariable Sequency. The latter by Causation, and by causal interference with the mechanical chain of antecedent and consequent.
Inferences are drawn from these contrasted facts.
Analysis.—Causation not explained by any of the empirical sciences. Time accounts for nothing. Explicit statements of scientific men on the subject. "Inquire elsewhere." This is one good reason for the study of Natural Theology.
Only one kind of true Cause known to us by Experience. Distinction between a true Cause and the invariable antecedent of an invariable consequent. Antecedent enters Chain of natural sequency; Cause does not. Cause must account for the several links of Chain, for the connection between those links, and for the entire Chain considered as a Whole and Unity in Nature. This position illustrated and investigated. How grasped by the young mind. Its verification.
Known facts of Causation result in the Unknowable; a condition which attaches to the most certain of all truths. Personality a case in point. Another case that of alterations caused by Volition in chains of Natural Sequency. Common-sense allowances made for this last fact.
Application à fortiori to the Divine Personality. Presumption for miracles; its nature and limits. Intervention does not destroy Order and Unity. Hence we distinguish two possible kinds of Evidence, from,—
1. General Order of World.
2. Occasional variation.
Both leading up to a Supreme causal Personality.