other medium but this. So that, in our cate- by no means unlearned, think very likely; chisms, especially the shorter one, designed his own scholar, the great Stagirite, and your for the instruction of the ignorant, it might, favourite philosopher, had surely no reason, perhaps, have been full as proper to have so often and so bitterly, to inveigh against passed over the awful speculation concerning them. Be this as it may, all that acknowthe Divine decrees, and to have proceeded, ledge God to be the author of this wonderful directly, to the consideration of the works of fabric, and all those thiugs in it which sucGod; but the thoughts you find in it, on ceed one another in their turns, cannot possithis subject, are few, sober, clear, and cer- bly doubt, that he has brought and continues tain and, in explaining them, I think it to bring them all about, according to that most reasonable and most safe to confine our-most perfect pattern subsisting in his eternal selves within these limits, in any audience councils; and those things that we call casual, whatever, but especially in this congregation, are all unalterably fixed and determined to consisting of youths, not to say, in a great him. For, according to that of the philosomeasure, of boys. Seeing, therefore, the de-pher, "Where there is most wisdom, there crees of God are mentioned in our Catechism, is least chance," and therefore, surely, and it would not be proper to pass over in where there is infinite wisdom, there is nosilence a matter of so great moment, I shall thing left to chance at all. accordingly lay before you some few thoughts upon this arduous subject. This maxim, concerning the eternal councils of the Supreme Sovereign of the world, And here, if any where, we ought, accord-besides that it every where shines clearly in ing to the common saying, to reason but in the books of the sacred Scriptures, is also, few words. I should, indeed, think it very in itself, so evident and consistent with reaimproper to do otherwise; for such theories son, that we meet with it in almost all the ought to be cautiously touched rather than works of the philosophers, and often, also, be spun out to a great length. One thing in those of the poets. Nor does it appear, we may confidently assert, that all those that they mean any thing else, at least, for things which the great Creator produces in different periods of time, were perfectly known to him, and, as it were, present with him from eternity; and every thing that happens throughout the several ages of the world, proceeds in the same order, and the But whatever else may seem to be compresame precise manner, as the Eternal Mind hended under the term fate, whether taken at first intended it should; that none of his in the mathematical or physical sense, as counsels can be disappointed or rendered in- some are pleased to distinguish it, must, at effectual, or in the least changed or altered last, of necessity be resolved into the appointby any event whatsoever. "Known to God ment and good pleasure of the Supreme Goare all his works," says the apostle in the vernor of the world. If even the blundering council of Jerusalem; and the son of Sirach, astrologers and fortune-tellers acknowledge "God sees from everlasting to everlasting, that the wise man has dominion over the and nothing is wonderful in his sight."+ stars; how much more evident is it, that all Nothing is new or unexpected to him; no- these things, and all their power and inthing can come to pass that he has not fore-fluence, are subject and subservient to the deseen; and his first thoughts are so wise, that crees of the All-wise God! Whence the they admit no second ones that can be sup-saying of the Hebrews, "There is no planet posed wiser. And this stability and im- to Israel."+ 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 sufficiently softened by any, even the most favourable interpretation. mutability of the Divine decrees," is as- And according as all these things in the serted even by the Roman philosopher: "It heavens above and the earth beneath, are is necessary," says he, "that the same things daily regulated and directed by the Eternal be always pleasing to Him who can never be pleased but with what is best."|| King; in the same precise manner were they all from eternity ordered and disposed by him, "who worketh all things according 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 Ubi plus est sapientiæ, ibi minus est casus. + Non esse planetam Israeli. Qui cuncta exequitur secundum consilium voluntatis sue. Eph. i. 11. weak capacities! To say the truth, I ac-me, young gentlemen, it is an abyss, it is an knowledge that I am astonished, and greatly abyss never to be perfectly sounded by any at a loss, when I hear learned men, and pro- plummet of human understanding. Should fessors of theology, talking presumptuously any one say, "I am not to be blamed, but about the order of the Divine decrees, and Jove and Fate," he will not get off so, but when I read such things in their works. may be nonplussed by turning his own wit Paul, considering this awful subject "as an against him. The servant of Zeno, the Stoic immense sea, was astonished at it, and view- philosopher, being caught in an act of theft, ing the vast abyss, started back, and cried either with a design to ridicule his master's out with a loud voice, "O the depth !" &c. doctrine, or to avail himself of it, in order to Nor is there much more sobriety or modera-evade punishment, said, "It was my fate to tion in the many notions that are entertained, be a thief :" "and to be punished for it," and the disputes that are commonly raised said Zeno.+ Wherefore, if you will take my about reconciling these divine decrees with advice, withdraw your minds from a curious the liberty and free-will of man. search into this mystery, and turn them directIt is indeed true, that neither religion nor ly to the study of piety, and a due reverence right reason will suffer the actions and de- to the awful majesty of God. Think and signs of men, and consequently, even the speak of God and his secrets with fear and very motions of the will, to be exempted from trembling, but dispute very little about them; the empire of the counsel and good pleasure and, if you would not undo yourselves, beware of God. Even the books of the Heathens of disputing with him. If you transgress in are filled with most express testimonies of any thing, blame yourselves; if you do any the most absolute sovereignty of God, even good, or repent of evil, offer thanksgiving to with regard to these. The sentiments of God. This is what Homer are well known ;† and with him to you; in this I acquiesce myself: and to earnestly recommend agrees the tragic poet Euripides. "O Ju- this, when much tossed and distressed with piter," says he, "why are we, wretched mor- doubt and difficulties, I had recourse, as to tals, called wise? For we depend entirely a safe harbour. If any of you think proper, upon thee, and we do whatever thou intendest we should."‡ And it would be easy to bring together a vast collection of such sayings, but these are sufficient for our present purpose. he may apply to men of greater learning; but let him take care he meet not with such as have more frowardness and presumption. LECTURE XI. They always seemed to me to act a very ridiculous part, who contend, that the effect of the Divine decree is absolutely irreconcileable with human liberty; because the natural and necessary liberty of a rational creature is to act or choose from a rational motive, or spontaneously, and of purpose.§ Of the CREATION of the WORLD. But who sees not, that, on the supposition of the most absolute decree, this liberty is WHOEVER looks upon this great system not taken away, but rather established and of the universe, of which he himself is but confirmed? For the decree is, that such an a very small part, with a little more than orone shall make choice of, or do some parti-dinary attention, unless his mind is become cular thing freely. And whoever pretends to quite brutish within him, it will, of necessideny, that whatever is done or chosen, whe- ty, put him upon considering whence this ther good or indifferent, is so done or chosen, beautiful frame of things proceeded, and or, at least, may be so, espouses an absur- what was its first original; or, in the words dity. But, in a word, the great difficulty of the poet, "From what principles all the in all this dispute is that with regard to the elements were formed, and how the various origin of evil. Some distinguish, and just-parts of the world at first came together."+ ly, the substance of the action, as you call Now, as we have already observed in our it, or that which is physical in the action, dissertation concerning God, that the mind from the morality of it. This is of some rises directly from the consideration of this weight, but whether it takes away the whole visible world, to that of its invisible Creator; difficulty, I will not pretend to say. Believe 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 * Ουκ εγώ ο ίτιος ειμί, αλλά Ζευς και Μοίρα. Δρωμεν το τοιαυτ' αν συ τυγχανης θέλων. Ι18τ. Zeno. 1. 734. Aventos, pugnare. § Το σκουσιον βουλευτικον. t In fatis mihi, inquit, fuit furari. Et cædi, inquit greatest pleasure and satisfaction to that [mation of the faith of it; but those on the eternal Fountain of Goodness and of every opposite side, if any such there be that deserve thing that exists. Nor is this a vicious and the name, quite frivolous, and of no manner faulty circle, but the constant course of a of force. Tatian declared, that no argument pious soul travelling, as it were, backwards more effectually determined him to believe and forwards from earth to heaven, and from the Scriptures, and embrace the Christian heaven to earth; a notion quite similar to faith, than the consistent, intelligible that of the angels ascending and descending account they give of the creation of the upon the ladder which Jacob saw in his vi- universe." sion. But this contemplation, by all means, Let any one that pleases, choose what requires a pure and divine temper of mind, other opinion he will adopt upon this subaccording to the maxim of the philosopher :ject, or, as it is a matter of doubt and ob"He that would see God and goodness, scurity, any of the other hypotheses he must first be himself good, and like the thinks most feasible. Is he for the atoms Deity." And those who have the eyes of of Epicurus, dancing at random in an empty their minds pure and bright, will sooner be space, and, after innumerable trials, throwable to read in those objects that are exposed ing themselves at last into the beautiful fabric to the outward eye, the great and evident which we behold, and that merely by a kind characters of his eternal power and Godhead. of lucky hit, or fortunate throw of the dice, We shall therefore now advance some without any Amphion with his harp, to thoughts upon the creation, which was the charm them by his music, and lead them first and most stupendous of all the Divine into the building? To say the truth, the works; and the rather, that some of the Greek philosopher had dreamed these things philosophers, who were, to be sure, positive in very prettily, or, according to more probable asserting the being of a God, did not acknow-accounts, borrowed them from two other ledge him to be the author or creator of the blundering philosophers, Democritus and world. As for us, according to that of the Epis-Leucippus, though he used all possible art tle to the Hebrews, "by faith we understand to conceal it, that he might have to himself that the worlds were framed by the word of the whole glory of this noble invention. But God." Of this we have a distinct history whoever first invented or published this hyin the first book of Moses, and of the Sacred pothesis, how, I pray, will he persuade us Scriptures, which we receive as divine. And that things are actually so? By what convincthis same doctrine the prophets and apos-ing arguments will he prove them? Or what tles, and, together with them, all the sacred credible witnesses will he produce to attest his writers, frequently repeat in their sermons facts? For it would neither be modest nor and writings, as the great foundation of decent for him nor his followers to expect faith, and of all true religion; for which implicit faith in a matter purely philosophireason, it ought to be diligently inculcated cal and physical, and at the same time, of upon the minds of all, even those of the so great importance; especially as it is their most ignorant, as far as they are able to con- common method smartly to ridicule and ceive and believe it; though, to be sure, it superciliously to despise the rest of mankind, contains in it so many mysteries, that they as being, according to their opinion, too are sufficient not only to exercise the most credulous in matters of religion. But what acute and learned understandings, but even we have now said is more than enough upon far exceed their capacities, and quite over-an hypothesis so silly, monstrous, and inconpower them which the Jewish doctors seem sistent. to have been so sensible, or, if I may use After leaving the Epicureans, there is no the expression, so over sensible of, that they other noted shift, that I know of, remaining admitted not their disciples to look into the for one that rejects the doctrine of the creathree first chapters of Genesis, till they arriv-tion, but only that fiction of the Peripatetic ed at the age required, in order to enter upon school, concerning the eternity of the world. the priestly office. This, Aristotle is said to have borrowed from Although the faith of this doctrine imme-a Pythagorean philosopher, named Ocellus diately depends upon the authority and tes-Lucanus, who, in that instance, seems to timony of the Supreme God of truth, for, as have deserted not only the doctrine of his St. Ambrose expresses it, "To whom should master Pythagoras, but also that of all the I give greater credit concerning God, than more ancient philosophers. It is true, two to God himself?" it is however so agree- or three others are named-Parmenio, Meable to reason, that if any one choose to enter lissus, &c., who are suspected to have been into the dispute, he will find the strongest of the same sentiments with Ocellus; but arguments presenting themselves in confir- this is a matter of uncertainty, and therefore to be left undetermined. And indeed, both Aristotle and Ocellus seem to have done this at random, or without proof, as they * Το ευκαταληπτον της του παντος ποιησίως. Tatian ly attends almighty power; how much more consistent is it to believe that this was done in time, than to imagine it was from eternity! have advanced no arguments in favour of blessed Majesty? But if he produced all their new doctrine, that can be thought very these things freely, merely out of his good favourable, much less cogent and convincing. pleasure, and with the facility that constantIt is surely impossible to demonstrate the truth of their opinion a priori, nor did these authors attempt it. They only endeavoured to muster up some difficulties against the production of the world in time, the great It is a very difficult matter to argue at all weakness whereof any one, who is but toler- about that, the nature whereof our most enably acquainted with the Christian religion, larged thoughts can never comprehend. And will easily perceive. Aristotle's arguments though, among philosophers and divines, it rather make against some notions espoused is disputed, whether such a production from by the old philosophers, or rather forged by eternity is possible or not; there is probably himself, than against the doctrine of the crea- something concealed in the nature of the tion. Nay, he himself sometimes speaks thing, though unknown to us, that might with great diffidence of his own opinion on suggest a demonstration of the impossibility this subject, particularly in his topics, where, of this conceit; for what is finite in bulk, among other logical problems, he proposes power, and every other respect, seems scarcethis as one, viz. "Whether the world ex-ly capable of this infinity of duration; and isted from eternity or not. divines generally place eternity among the On the contrary, that the world has incommunicable attributes of God, as they évident marks of novelty, is acknowledged are called. It seems, to be sure, most agreeby Lucretius in a remarkable passage of his able to reason, and, for aught we know, it is poems, which is very well known. "Be- absolutely necessary, that in all external sides," says he, "if the earth and the productions, by a free agent, the cause heavens were not originally created, but should be, even in time, prior to the effect, existed from eternity, why did not earlier that is, that there must have been some poets describe the remarkable actions of point of time wherein the being producing their times long before the Theban war and did, but the thing produced did not, the destruction of Troy? But in my opi- exist. As to the eternal generation, which nion, the universe is not of old standing, the we believe, it is within God himself, nor world is but a late establishment, and it is does it constitute any thing without him, or not long since it had its beginning ;"+ and different from his nature and essence. Moremore to that purpose. over, the external production of a created If we duly consider the matter, and ac-being of a nature vastly different from the knowledge the course of the stars, not only agent that is supposed to produce it, and to be owing to a first mover, but also that to act freely in that production, implies, in the whole fabric, with all the creatures there-its formal conception, as the schools express in, derive their existence from some Supreme it, a translation from nonentity into being; Mind, who is the only fountain of being; we must certainly conclude, that that self. existent principle, or source of all beings, is by all means eternal; but there is no necessity at all that we should suppose all other things to be coeval with it; nay, if it is not absolutely necessary, it is at least highly reasonable and consistent to believe the contrary. For, that this world, compounded of so many and such heterogeneous parts, should proceed, by way of natural and necessary emanation, from that one first, purest, and most simple Nature, nobody, I imagine, could believe, or in the least suspect. Can it possibly be thought, that mortality should proceed from the Immortal, corruption from the Incorruptible, and, what ought never to be so much as mentioned, even worms, the vilest animalcules, and most abject insects, from the best, most exalted, and most * Πότερον ὁ κοσμος αίδιος, η ου + Præterea si nulla fuit genitalis origo Cur supra bellum Thebanum et funera Troja, censque Natura est mundi, neque pridem exordia cepit. whence it seems necessarily to follow, that there must have been some point of time, wherein that created being did not exist. The notions of the Platonists concerning pre-existent matter, do not concern the present subject; but, to be sure, they are as idle and empty as the imaginary eternity of the world in its present form. As angels were not produced out of matter, it is surely surprising that those who assert their creation by God, should find difficulty in acknowledging the production of other things without pre-existent matter, or even of matter itself. The celebrated maxim of the phi losophers, "That out of nothing, nothing is produced," we receive, but in a different and sounder sense, namely, that nothing can be produced but either from pre-existent matter, or by a productive power, in which it was virtually contained. And, in this sense, this famous maxim affords an invincible demonstration à posteriori, for the subject is not capable of any other, to prove that there must be some Being that existed before any re-creature, and the Unity and Eternity of that Being. design, he proposed Himself. It was the The great Creator of the world, having|ginning of all things, should also be the end all things virtually in himself, needed neither of all; a wonderful beginning without a bematter nor instruments in order to produce ginning, and an end without an end. So them: "By the word of the Lord were the that, as the author of the Epistle to the Heheavens made, and all the host of them by brews reasons concerning the oath of God, the breath of his mouth."* These were his "As he could swear by no greater, he swore levers and tools, the word of the Lord, or by Himself;" in like manner we may argue that effectual act of his will, which gave here, as he could propose no greater end or being to all things.+ "The mighty Lord of all called directly to his holy, intelligent, and creating word, Let there be a sun, and a sun immediately appeared," &c. Here he spoke, and it was done, "the word and the effect shewed themselves together." If you ask, what moved Infinite Goodness to perform this great work? I answer, that very goodness you mention: for if, as they say, it is the nature of goodness to be always communicative; that goodness, to be sure, That the world was made directly and must be the most diffusive which is in itself greatest, richest, and so very immense, that immediately for man, is the doctrine, not it cannot be in the least diminished, much only of the Stoics, but also of the master of less exhausted, by the greatest munificence. the Peripatetic school: "We are," says he, Here there is no danger that that should" in some respect, the end of all things."+ happen, which Cicero prudently cautions And in another place, "Nature has made against, in the case of human goodness, all things for the sake of man." namely, "That liberality should undo itself." For that liberality must be immortal and endless, the treasures whereof are infinite. I should Cicero speaks to the same purpose; and LactanBut Moses tius more fully than either.§ gives the greatest light on this subject, not only in his history of the creation, but also Nor is it to be doubted, but from this very in Deuteronomy, wherein he warns the goodness, together with the immense power Israelites against worshipping of angels, for and wisdom which shine forth so brightly in this reason; because, says he, "they were the creation and all the creatures, an immense created for the service of man :" and the sun, weight of glory is reflected upon the Creator in Hebrew, is called Shemesh, which signihimself, and the source of all these perfec-fies a servant. But O! whither do our hearts stray? tions; nor must it be denied, that the manifold wisdom of God proposed this end like-Ought we not to dwell upon this pleasant conwise. And there is nothing more certain templation, and even die in it? than that, from all these taken together, his choose to be quite lost in it, and to be renworks, his benevolent and diffusive goodness, dered altogether insensible, and, as it were, his power and wisdom illustrated in the crea- dead to those earthly trifles that make a O sweet reciprocation of tion, and the glory that continually results noise around us. "The Lord shall rejoice therefrom, from his wise counsels, and his mutual delights! own most perfect nature, whence all these in his works," says the Psalmist : and prethings flow; nothing is more certain, I say, sently after, "My meditation of him shall than that, from all these taken together, the be sweet: I will be glad in the Lord."** Divine Majesty enjoys an eternal and inex- Let us look sometimes to the heavens, somepressible delight and satisfaction: and thus times to the sea, and the earth, with the all things return to that vast and immense animals and plants that are therein, and very ocean, from whence they at first took their often to ourselves; and in all these, and in rise, according to the expression in the Pro- every thing else, but in ourselves particularverbs, "He hath made all things for him- ly, let us contemplate God, the common Fa self:" and the words of the song in the Re-ther of all, and our most exalted Creator, velation are most express to this purpose: and let our contemplation excite our love. They who have sent the ignorant and un "Thou art worthy, O Lord, to receive glory, and honour, and power; for thou hast creat-learned to pictures and images, as books proed all things, and for thy pleasure they are,per for their instruction, have not acted very and were created." Nor could it indeed wisely, nor has that expedient turned out be otherwise, than that he who is the be Psalm xxxiii. 6. Η Παντάρκης. † Ο δε παντων Κύριος ευθέως έφων, σε τῷ ἑαυτου άγνω και νοητω και δημιουργικῷ λόγω Εστω ήλιος, και άμα To garai, &c. Trismeg. Β' Ακα επος, άμα έργον. Ne liberalitate pereat liberalitas. ** Rev. iv. 11. Sapientem omnia facere sui causa. +Sumus enim et nos quodammodo omnium finis. 2 Phys. tit. 23. Natura hominum gratia omnia fecit. 8 Sol irrequietis cursibus et spatiis inequalibus orbes conficit, &c. ad finem capitis. De Ira Dei, p. 13, 14. Ibid. ver. 34. Psalm civ. 31. |