o set out to exalt the power of
God and abase the glory of man, have, by this argument, raised a dominion,
not only over the power of man, but also over the power of God himself. In
other words, if this argument proves that we cannot act unless we be first
acted upon, and impelled to act, it proves no less in relation to God; and
hence, if it show the weakness and dependence of men, it also shows the
weakness and dependence of God. So apt are men to adopt arguments which
defeat their own object, whenever they have any other object than the
discovery of truth.

It is frequently said, as we have seen, that it is a contradiction to
affirm that a thing is foreknown, or will certainly come to pass, and that
it may possibly not come to pass. This position is at least as old as
Aristotle. But let it be borne in mind, that if this be a contradiction,
then future events are placed, not only beyond the power of man, but also
beyond the power of God itself; for it is conceded on all hands, that God
cannot work contradictions. This famous argument entirely overlooks the
question of power. It simply declares the thing to be a contradiction, and
as such, placed above all power. In other words, if it be absurd or
self-contradictory to say, that a future event is foreknown, and, at the
same time, _might_ not come to pass, this proposition is true of the
volitions of the divine no less than of the human mind; for they are all
alike foreknown. That is to say, if the argument from foreknowledge proves
that the volitions of man _might_ not have been otherwise than they are,
it proves precisely the same thing in regard to the volitions of God.
Thus, if this argument proves anything to the purpose, it reaches the
appalling position of Spinoza, that nothing in the universe could possibly
be otherwise than it is. And if this be so, then let the Calvinist decide
whether he will join with the Pantheist and fatalist, or give some little
quarter to the Arminian. Let him decide whether he will continue to employ
an argument which, if it proves anything, demonstrates the dependency of
the divine will as well as of the human; and instead of exalting the
adorable sovereignty of God, subjects him to the dominion of fate.

Part II.

THE EXISTENCE OF NATURAL EVIL, OR SUFFERING, CONSISTENT WITH THE GOODNESS
OF GOD.

The path of sorrow, and that path alone,
Leads to the land where sorrow is unknown.