4. By necessary determination, the sovereignty of God and the harmony of his government are preserved. His volitions are determined by his infinite wisdom. The world, therefore, must be ruled in truth and righteousness. These philosophers and divines thus represent to themselves the theory of a self-determining will as an absurdity in itself, and, if granted to be true, as involving the most monstrous and disastrous consequences, while the theory which they advocate is viewed only in its favourable points, and without reaching forth to its legitimate consequences. If these consequences are urged by another hand, they are sought to be evaded by concentrating attention upon the fact of volition and the sense of freedom attending it: for example, if fatalism be urged as a consequence, of this theory, the ready reply is invariably--"No such necessity is maintained as goes to destroy the liberty which consists in doing as one pleases;" or if the destruction of responsibility be urged as a consequence, the reply is--"A man is always held a just subject of praise or blame when he acts voluntarily." The argumentation undoubtedly is as sincere as it is earnest. The interests at stake are momentous. They are supposed to perish, if this philosophy be untrue. No wonder, then, that, reverencing and loving morality and religion, they should by every possible argument aim to sustain the philosophy which is supposed to lie at their basis, and look away from consequences so destructive, persuading themselves that these consequences are but the rampant sophistries of infidelity. It is a wonderful fact in the history of philosophy, that the philosophy of fate, pantheism, and atheism, should be taken as the philosophy of religion. Good men have misapprehended the philosophy, and have succeeded in bringing it into fellowship with truth and righteousness. Bad men and erring philosophers have embraced it in a clear understanding of its principles, and have both logically reasoned out and fearlessly owned its consequences. XIX. Assuming, for the moment, that the definition of liberty given by the theologians above alluded to, is the only possible definition, it must follow that the most commonly received modes of preaching the truths and urging the duties of religion are inconsistent and contradictory. A class of theologians has been found in the church, who, perhaps without intending absolutely to deny human freedom, have denied all ability on the part of man to comply with the divine precepts. A generic distinction between inability and a want of freedom is not tenable, and certainly is of no moment, where, as in this case, the inability contended for is radical and absolute.