is truth?" This is the only wise course; and it is the only safe
course for the necessitarian. For no system, when presented in its true
colours, is more gloomy and appalling than his own. It represents the
great God, who is seated upon the throne of the universe, as controlling
all the volitions of his rational creatures by the omnipotence of his
will. The first man succumbs to his power. At this unavoidable
transgression, God kindles into the most fearful wrath, and dooms both
himself and his posterity to temporal and eternal misery. If this be so,
then let me ask the reader, if the _fact_ be not infinitely "gloomier than
hell itself?"

Section IV.

It may be alleged, that in refusing to subject the volitions of men to the
power and control of God, we undermine the sentiments of humility and
submission.

This objection is often made: it is, indeed, the great practical ground on
which the scheme of necessity plants itself. The object is, no doubt, a
most laudable one; but every laudable object is not always promoted by
wise means. Let us see, then, if it be wise thus to assert the doctrine of
a necessitated agency, in order to abase the pride of man, and teach him a
lesson of humility.

If we set out from this point of view, it will be found exceedingly
difficult, if not impossible, to tell when and where to stop. In fact,
those who rely upon this kind of argument, often carry it much too far;
and if we look around us, we shall find that the only means of escaping
the charge of pride, is to swallow all the doctrines which the teachers of
humility may be pleased to present to us. Thus, for example, Spinoza would
have us to believe that man is not a person at all, but a mere fugitive
mode of the Divine Being. Nothing is more ridiculous, in his eyes, than
that so insignificant a thing as a man should aspire to the rank of a
distinct, personal existence, and assume to himself the attribute of
free-will. "The free-will," says he, "is a chimera of the same kind,
flattered by our pride, and in reality founded upon our ignorance." Now it
may not be very humble in us, but still we beg leave to protest against
this entire annihilation of our being.

Even M. Comte, who in his extreme modesty, denies the existence of a God,
insists that it is nothing but the fumes of pride and self-conceit, the
intoxication of vanity, which induces us to imagine that we are free and
accountable beings. N