itself, would involve the same absurdities on this system in relation to God as in relation to man; since it is represented as an absurdity in its own nature--it is determining a volition by a volition, in endless retrogression. As the motive therefore determines the divine volition, what is the nature of the connexion between the motive and the volition? It cannot but be a necessary connexion; for there is nothing to render it otherwise, save the divine will. But the divine will cannot be supposed to do this, for the motive is already taken to be the ground and cause of the action of the divine will. The necessity which applies to volition, in the nature of the case must therefore apply to the divine volition. No motives, indeed, can be supposed to influence the divine will, except those drawn from his infinite intelligence, wisdom, and goodness; but then the connexion between these motives and the divine volitions is a connexion of absolute necessity. This Edwards expressly affirms--"If God's will is steadily and surely determined in everything by _supreme_ wisdom, then it is in everything _necessarily determined_ to that which is _most_ wise." (p. 230.) That the universe is governed by infinite wisdom, is a glorious and satisfactory thought, and is abundantly contended for by this system; but still it is a government of necessity. This may be regarded as the most excellent government, and if it be so regarded it may fairly be contended for. Let us not, however, wander from the question, and in representing it as the government of wisdom, forget that it is a government of necessity, and that absolute. The volition, therefore, with which we started, is at last traced up to a necessary and infinite wisdom as its first and final cause; for here the efficient cause and the motive are indeed one. What we have thus proved in relation to one volition, must be equally true in reference to every other volition and every other event, for the reasoning must apply to every possible case. Every volition, every event, must be traced up to a first and final cause, and this must be necessary and infinite wisdom. II. It follows, therefore, from this system, that every volition or event is both necessary, and necessarily the best possible in its place and relations. The whole system of things had its origin in infinite and necessary wisdom. All volitions and events have their last and efficient cause in infinite and necessary wisdom. All that has been, all that is, all that can be, are connected by an absolute necessity with the same great source. It would be the height of absurdity to suppose it possible for any thing to be different from what it is, or to suppose that any change could make any thing better than it is; for all that is, is by absolute necessity,--and all that is, is just what and where infinite wisdom has made it, and disposed of it.