perfect pattern subsisting in his eternal councils; and these things, that we call casual, are all unalterably fixed and determined to him. For according to that of the philosopher, "Where there is most wis dom, there is least chance *," and therefore, surely, where there is infinite wisdom, there is nothing left to chance at all.

This maxim, concerning the eternal councils of the supreme Sovereign of the world, besides that it every where shines clearly in the books of the sacred Scriptures, is also, in itself, so evident and consistent with reason, that we meet with it in almost all the works of the philosophers, and often, also, in those of the poets. Nor does it appear, that they mean any thing else, at least, for the most part, by the term fate: though you may meet with some things in their works, which, I own, sound a little harsh, and can scarcely be sufficientiy softened by any, even the most favourable interpretation.

But, whatever else may seem to be comprehended under the term fate, whether taken in the mathematical or physical sense, as some are pleased to distinguish it, must, at last, of necessity be resolved into the appointment and good pleasure of the supreme Governor of the world. If even the blundering astrologers and fortune-tellers acknowledge, that the wise man has dominion over the stars; how much more evident is it, that all these things, and all their power and influence, are subject and subservient to the decrees of the all-wise God? Whence the saying of the Hebrews," there is no planet to Israel t."

And according as all these things in the heavens above, and the earth beneath, are daily regulated and directed by the eternal king; in the same precise manner were they all from eternity ordered and disposed by him, who "worketh all things according

* Ubi plus est sapientiæ, ibi minus est casus.

+ Non esse planetam Israeli.

VOL. IV.

T

to the counsel of his own will," who is more ancient than the sea and the mountains, or even the heavens themselves.

These things we are warranted and safe to believe; but what perverseness, or rather madness, is it to endeavour to break into the sacred repositories of heaven, and pretend to accommodate those secrets of the divine kingdom to the measures and methods of our weak capacities! To say the truth, I acknowledge that I am astonished, and greatly at a loss, when I hear learned men, and professors of Theology, talking presumptuously about the order of the divine decrees, and when I read such things in their works, Paul considering this awful subject, "as an immense sea, was astonished at it, and viewing the vast abyss, started back, and cried out with a loud voice, O! the depth, &c." Nor is there much more sobriety or moderation in the many notions that are entertained, and the disputes that are commonly raised about reconciling these divine decrees, with the liberty and free-will of man.

It is indeed true, that neither religion, nor right reason, will suffer the actions and designs ofmen, and consequently, even the very motions of the will, to be exempted from the empire of the counsel and good pleasure of God. Even the books of the heathens are filled with most express testimonies of the most absolute sovereignty of God, even with regard to these. The sentiments of Homer are well known ; and with him agrees the tragic poet Euripides, "O! Jupiter," says he, "why are we wretched mortals called wise? For we depend entirely upon thee, and we do whatever thou intendest we should §."

* Qui cuncta exequitur secundum consilium voluntatis suæ. EPHES. i. 11.

† Ο Παυλο, απερ πρὸς πέλαγε. ἄπειρον ὀλιγγιάσας καὶ βαθὺς ἴδων ἀχανές, αναπεπήδησεν ευθέως καὶ μεγάλα ἀνεβόησεν, ἔιπων, ὦ βαθος, &c. CHRYS.

· Ω' Ζεῦ τί δῆτα τῆς ταλαιπόρες,

Φρονῖιν λέγεσι, σὺ γὰρ ἐξηρτημεθα,

Δρῶμεν, τε τοιαῦτ, ον σὺ τογχανης θέλων. IKET. 1. 734.

And it would be easy to bring together a vast collection of such sayings, but these are sufficient for our present purpose.

They always seemed to me to act a very ridiculous part, who contend, that the effect of the divine decree is absolutely irreconcilable* with human liberty; because the natural and necessary liberty of a rational creature is to act or chuse from a rational motive, or spontaneously, and of purpose †; but who sees not, that, on the supposition of the most absolute decree, this liberty is not taken away, but rather established and confirmed? For the decree is, that such an one shall make choice of, or do some particular thing freely. And, whoever pretends to deny, that whatever is done or chosen, whether good or indifferent, is so done or chosen, or, at least, may be so, espouses an absurdity. But, in a word, the great difficulty in all this dispute is, that with regard to the origin of evil. Some distinguish, and justly, the substance of the action, as you call it, or that which is physical in the action, from the morality of it. This is of some weight, but whether it takes away the whole difficulty, I will not pretend to say. Believe me, young gentlemen, it is an abyss, it is an abyss never to be perfectly sounded by any plummet of human understanding. Should any one say, "I am not to be blamed, but Jove and fate," he will not get off so, but may be nonplussed by turning his own wit against him; the servant of Zeno, the Stoic philosopher, being catched in an act of theft, either with a design to ridicule his master's doctrine, or to avail himself of it, in order to evade punishment, said, “It was my fate to be a thief; and to be punished for it, said Zeno§." Wherefore, if you will take my advice, withdraw your minds from a curious search ins to this mystery, and turn them directly to the study * ἅπουδῶς pugnare.

+ Τό έκασιον βαλέυλικον.

† ἐκ ἐγώ ἄιτιθ ἐιμί, αλλα ζεῦς καὶ μᾶιρα.

In fatis mihi, inquit, fuit furari. Et cædi, inquit Zeno.

of piety, and a due reverence to the awful majesty of of God. Think and speak of God and his secrets with fear and trembling, but dispute very little about them; and, if you would not undo yourselves, beware of disputing with him, if you transgress in any thing, blame yourselves; if you do any good, or repent of evil, offer thanksgiving to God. This is what I earnestly recommend to you, in this I acquiesce myself; and to this, when much tossed and distressed with doubt and difficulties, I had recourse, as to a safe harbour. If any of you think proper, he may apply to men of greater learning; but let him take care, he meet not with such as have more forwardness and presumption.

W

LECTURE XI.

Of the CREATION of the WORLD.

HOEVER looks upon this great system of the universe, of which he himself is but a very small part, with a little more than ordinary attention, unless his mind is become quite brutish within him, it will, of necessity, put him upon considering whence this beautiful frame of things proceeded, and what was its first original; or, in the words of the poet, "From what principles all the elements were formed, and how the various parts of the world at first came together*."

Now, as we have already observed in our dissertation concerning God, that the mind rises directly from the consideration of this visible world, to that of its invisible Creator; so from the contemplation of the first and infinite mind, it descends to this visible fabric; and again, the contemplation of this latter, determines it to return with the greatest pleasure and satisfaction to that eternal fountain of goodness, and of every thing that exists. Nor is this a vicious and faulty circle, but the constant course of a pious soul travelling, as it were, backwards and forwards from earth to heaven, and from heaven to earth; a notion quite similar to that of the angels ascending and descending upon the ladder which Jacob saw in his vision. But this contemplation, by all means, requires a pure and divine temper of mind, according to the maxims of the philosopher: "He that would see God and goodness, must first be himself good, and like the Deity t." And those, who have the eyes of their

1

Omnia, & ipse tener mundi concreverit orbis. VIR. Ecl. vi. † Γενέσθω δε πρῶτον θεοειδής πῶς καὶ καλον ει μέλλει θεάσασθαι πάντα καλον. Plot