he says that it was not necessary that Christ should be crucified, he could not mean, without frightful impiety, that it was in no sense necessary, but that it was not by fatal necessity: he came to be a Saviour, not by fate, but by the merciful counsel and gracious pleasure of God. Nevertheless, as the crucifixion of Christ was infallibly certain, before it took place, it was therefore hypothetically necessary. For IF

Christ came into our world as a perfect character, according to the divine purpose, and I devils and wicked men (whose wickedness originated in themselves,) were not restrained in the execution of their purpose, there was an infallible ground of certainty, notwithstanding their freedom to any conceivable degree. All that was good in the whole affair was from God; all that was wicked, from the wickedness of the agents exclusively. God's part was effected by him, but the wickedness of the agents was only permitted, or not hindered. And he well knew how to over-rule their evil designs for the good of men and for his own praise. "The wrath of man shall praise thee, and the remainder of wrath wilt thou restrain."

26. In the same manner are to be understood the following quotations from ORIGEN: "This also is settled in the doctrine of the 'church, that every rational soul has free-will,

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and that it has to contend against the devil and his angels, and the powers which oppose 'it, because they strive to burden it with sins: 'but we, if we live rightly and prudently, en'deavour to rescue ourselves from this kind of 'burden. Whence, consequently, we may understand, that we are not subject to necessity, so as 'to be compelled by all means to do either bad or good things, although it be against our will. For if we be masters of our will, some powers, perhaps, may urge us to sin, and others assist 'us to safety; yet we are not compelled by necessity to act either rightly or wrongly.-There ' is no nature which does not admit of good or evil, except the nature of God, which is the 'foundation of all good.-The Creator indulged the minds formed by himself with voluntary ' and free motions, that the good in them might be their own, since it was preserved by their 'own will; but indolence and dislike of exertion in preserving good, and aversion and indif 'ference to better things, caused the beginning

of receding from good."'* In these passages many important verities are contained. "Every rational soul has free-will." "We are not subject to necessity, so as to be compelled by all means, although it be against our will." "The nature of God, which is the foundation of all

* Refut. pp. 322, 323.

good, does not admit of good or evil;" but "there is no other nature which does not." "Indolence and dislike of exertion in preserving good, and aversion and indifference to better things, caused the beginning of receding from good." This last sentence is an attempt to account for the origin of moral evil; and is unobjectionable, as far as it goes.

27. But as ORIGEN was writing on a point of moral philosophy, an opponent had a right to ask, how came "indolence and dislike," or how came" aversion and indifference," to take place in free-agents? Is not each of these a moral evil? Is moral evil the cause of itself? Or is it uncaused? Surely to be uncaused is the exclusive prerogative of the self-existent Being. Here neither ORIGEN, nor any of the Fathers, have a word to say,-but merely impose silence upon the enquirer. enquirer. But why must he be silent? Because "secret things belong to God." The enquirer however urges, that this is a mere evasion, until evidence is produced that it ought to be reckoned among the divine arcana: for that there are many things of that description, does by no means prove that this is one of them. But it is unprofitable to enquire further.What! supposing the truth be ascertained,and one of the most radical of all truths. How can you prove to me, adds the querist, that any truth,

especially any primary truth in morals, is unprofitable. I do not want to pry into forbidden secrets, but tell me plainly, without any evasion, what is the true cause of criminal indolence, or dislike, or aversion, or indifference? Probably, the right knowledge of the cause of the disease, may lead me to the remedy: and surely this will be a very profitable thing. He receives for answer, If we can but be content with our ignorance of this punctilio ، till we get to heaven," we shall then know all about it.-He replies, if you were to call the cause of gravitation, or the motions of the heavenly bodies a "punctilio," it might be endured; but I can never admit, while I possess the use of my faculties, that the cause of "indolence" should be viewed in that light. Besides, if I have not a cure of indolence (towards which the knowledge of the cause may be very profitable) I may never get to heaven! I want, therefore, to know it now, if knowable,-and the sooner the better. But it is one of the unknowables.-A bold assertion; how came you to know that? Is it self-evident, or will it admit of proof ? And be pleased to recollect, if you cannot prove it to be among the "unknowables,” even you must allow, that it may be known.

528. Whatever God in his wisdom and mercy has revealed, or has not revealed, we may

be morally certain that he has not prohibited so profitable a knowledge as that of the cause and cure of "indolence!" If I look into myself, I may see not only a depraved nature, but also a negative principle of defectibility. By this I am alarmed, and flee to GoD as my helper. The more clearly I perceive the cause of indolence or indifference, and at the same time the cause of its cure, the more I cleave to God allsufficient, the more I depend upon him for aid, the more humbly I walk with him: my adoration of him is animated, my presumption and self-confidence are checked, my filial fear is awakened, my gratitude for undeserved favours becomes strong and ardent. I now see, that every creature, in comparison with God, is "less than nothing and vanity:" the mysteries of redemption, of redemption from impotence, from sin and slavery, I now receive with redoubled thankfulness and exultation: now more than ever is the conviction strengthened, that a life of faith, hope, and love, a life of prayer, devotion, and diligence, is the only rational and wise life. Most true it is that barren subtleties are chilling to piety, but primary truths shine upon the heart like the glorious sun, and cherish the heavenly guest who dwells in it as in the temple of the living God,

$29. There are some quotations from the