and conformed to God; and in some other doctrines.

It may be further observed, it is certainly no better objection against our doctrine, that it agrees, in some respects, with the doctrine of the ancient Stoic philosophers, than it is against theirs, wherein they differ from us, that it agrees, in some respects, with the opinion of the very worst of the heathen philosophers, the followers of Epicurus, that father of atheism and licentiousness, and with the doctrine of the Sadducees and Jesuits.

I am not much concerned to know precisely what the ancient Stoic philosophers held concerning fate, in order to determine what is truth; as though it were a sure way to be in the right, to take good heed to differ from them. It seems that they differed among themselves; and probably the doctrine of fate, as maintained by most of them, was, in some respects, erroneous. But whatever their doctrine 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. If they held any such fate as is not consistent with the common and universal notions that mankind have of liberty, activity, moral agency, virtue and vice; I disclaim any such thing, and think I have demonstrated that the scheme I maintain is no such scheme. If the Stoics, by fate meant any thing of such a nature as can be supposed to stand in the way of the advantage and benefit of the use of means and endeavours, or make it less worth the while for men to desire and seek after any thing wherein their virtue and happiness consists; I hold no

doctrine that is clogged with any such inconvenience, any more than any other scheme whatsoever; and by no means so much as the Arminian scheme of contingence; as has been shewn. If they held any such doctrine of universal fatality as is inconsistent with any kind of liberty, that is or can be any perfection, dignity, privilege, or benefit, or any thing desirable, in any respect, for any intelligent creature, or indeed with any liberty that is possible or conceivable; I embrace no such doctrine. If they held any such doctrine of fate as is inconsistent with the world's being in all things subject to the disposal of an intelligent wise Agent, that presides, not as the soul of the world, but as the sovereign Lord of the universe, governing all things by proper will, choice, and design, in the exercise of the most perfect liberty conceivable, without subjection to any constraint, or being properly under the power or influence of any thing before, above, or without himself; I wholly renounce any such doctrine.

As to Mr. Hobbes's maintaining the same. doctrine concerning necessity; I confess it happens I never read Mr. Hobbes. Let his opinion be what it will, we need not reject all truth which is demonstrated by clear evidence, merely because it was once held by some bad man. This great truth, that Jesus is the Son of God, was not spoiled because it was once and again proclaimed with a loud voice by the devil. If truth is so defiled, because it is spoken by the mouth, or written by the pen, of some ill-minded mischievous man, that it must never be received, we shall never know when

we hold any of the most precious and evident truths by a sure tenure. And if Mr. Hobbes has made a bad use of this truth, that is to be lamented; but the truth is not to be thought worthy of rejection on that account. It is common for the corruptions of the hearts of evil men to abuse the best things to vile purposes.

I might also take notice of its having been observed, that the Arminians agree with Mr. Hobbes* in many more things than the Calvinists; — as, in what he is said to hold concerning original sin, in denying the necessity of supernatural illumination, in denying infused grace, in denying the doctrine of justification by faith alone; and other things.

SECTION VII.

CONCERNING THE NECESSITY OF THE DIVINE WILL.

SOME may possibly object against what has been supposed of the absurdity and inconsistence of a self-determining power in the will, and the impossibility of its being otherwise than that the will should be determined in every case by some motive, and by a motive which (as it stands in the view of the understanding) is of superior strength to any appearing on the other side; that if these things are true, it will follow, that not only the will of created minds, but the will of God himself, is necessary in all its determinations. Concerning which, says the author of the Essay on the

Dr. Gill, in his answer to Dr. Whitby. Vol. iii. p. 183, &c.

Freedom of Will in God and in the Creature (pp. 85, 86). "What strange doctrine is this, contrary to all our ideas of the dominion of God? does it not destroy the glory of his liberty of choice, and take away from the Creator and Governor and Benefactor of the world, that most free and sovereign agent, all the glory of this sort of freedom? does it not seem to make him a kind of mechanical medium of fate, and introduce Mr. Hobbes's doctrine of fatality and necessity into all things that God hath to do with? Does it not seem to represent the blessed God as a being of vast understanding, as well as power and efficiency, but still to leave him without a will to choose among all the objects within his view? In short, it seems to make the blessed God a sort of almighty minister of fate, under its universal and supreme influence; as it was the professed sentiment of some of the ancients, that fate was above the gods.'

This is declaiming, rather than arguing; and an application to men's imaginations and prejudices, rather than to mere reason. But I would calmly endeavour to consider, whether there be any reason in this frightful representation.-But, before I enter upon a particular consideration of the matter, I would observe this that it is reasonable to suppose, it should be much more difficult to express or conceive things according to exact metaphysical truth, relating to the nature and manner of the existence of things in the Divine understanding and will, and the operation of these faculties (if I may so call them) of the Divine Mind, than in the human mind; which is infinitely

more within our view, and nearer to a proportion to the measure of our comprehension, and more commensurate to the use and import of human speech. Language is indeed very deficient in regard of terms to express precise truth concerning our own minds, and their faculties and operations. Words were first formed to express external things; and those that are applied to express things internal and spiritual, are almost all borrowed, and used in a sort of figurative sense. Whence they are, most of them, attended with a great deal of ambiguity and unfixedness in their signification, occasioning innumerable doubts, difficulties, and confusions, in inquiries and controversies about things of this nature. But language is much less adapted to express things in the mind of the incomprehensible Deity precisely as they are.

We find a great deal of difficulty in conceiving exactly of the nature of our own souls. And notwithstanding all the progress which has been made, in past and present ages, in this kind of knowledge, whereby our metaphysics, as it relates to these things, is brought to greater perfection than once it was; yet, here is still work enough left for future inquiries and researches, and room for progress still to be made, for many ages and genera tions. But we had need to be infinitely able metaphysicians, to conceive with clearness, according to strict, proper, and perfect truth, concerning the nature of the Divine Essence, and the modes of the action and operation of the powers of the Divine Mind.

And it may be noted particularly, that though