that leaps a great ditch not less necessarily and voluntarily, a roe that gives birth to another roe, which will bring a third into the world—these things are not more irresistibly determined than we are to do all that we do. Let us remember always how inconsistent and absurd it would be for one set of things to be arranged and the other not.
Every present event is born of the past, and is father of the future; otherwise the universe would be quite other than it is, as Leibnitz has well said, more correct in this than in his pre-established harmony.[1] The eternal chain can be neither broken nor entangled. The great being who necessarily sustains it cannot let it hang uncertainly, nor change it; for he would then no longer be the necessary and immutable being, the being of beings; he would be frail, inconstant, capricious; he would belie his nature, and exist no longer.
Hence, an inevitable destiny is the law of nature, as the whole of antiquity felt. The dread of depriving man of some false liberty, robbing virtue of its merit, and relieving crime of its horror, has at times alarmed tender souls; but as soon as they were enlightened they returned to this great truth, that all things are enchained and necessary.
Man is free, we repeat, when he can do what he wills to do; but he is not free to will; it is impossible that he should will without cause. If this
- ↑ Leibnitz taught that material things never acted on each other; the only cause was God. The leaf fell from the tree, when the wind blew, because God had pre-established that coincidence, or harmony, of movements.—J. M.
