That wisdom which has ordained the existence of this chain, has doubtless willed that of every link of which it is composed. A Caligula is one of these links; and this link is of iron. A Marcus Aurelius is another link; and this link is of gold. _Both_ are necessary parts of one whole, which could not but exist. Shall God then be angry at the sight of the iron link? What absurdity! God esteems this link at its proper value. He sees it in its cause, and he approves this cause, for it is good. God beholds moral monsters as he beholds physical monsters. Happy is the link of gold! Still more happy if he know that he is _only fortunate_. He has attained the highest degree of moral perfection, and is nevertheless without pride, knowing that what he is, is the necessary result, of the place which he must occupy in the chain. The gospel is the allegorical exposition of this system; the simile of the potter is its summary." He might have added, "Happy is the link of iron, if he know that he is not guilty, but at worst _only unfortunate;_ and really not unfortunate, because holding a necessary place in the chain which both as a whole and in its parts, is the result of infinite wisdom." If anything more is required in order to establish this consequence of the system we are examining, I would call attention to the inquiry, whether after a contingent self-determining will there remains any theory of action except fatalism? A contingent self-determining will is a will which is the cause of its own volitions or choices--a self-conscious power, self-moved and directed, and at the moment of its choice, or movement towards a particular object, conscious of ability of choosing, or moving towards, an opposite object. Now what conception have we to oppose to this but that of a will not determining itself,--not the cause of its own volitions,--a power not self-moved and directed,--and not conscious of ability at the moment of a particular choice, to make a contrary choice? And this last conception is a will whose volitions are determined by some power antecedent to itself, not contingently, but necessarily. As the will is the only power for which contingent self-determination is claimed, if it be proved to be no such power, then no such power exists. The whole theory of action and causality will then be expressed as follows: 1. Absolute and necessary connexion of motives and volitions. 2. Absolute and necessary connexion of volitions and effects. 3. Absolute and necessary connexion of all sequents and antecedents in nature. 4. Absolute and necessary connexion of all things existent with a first and necessary principle or cause. 5. The necessary determination of this principle or cause.