Freedom of the Will

Some object against God requiring, as the condition of salvation, those holy exercises, which are the result of a supernatural renovation; such as a supreme respect to Christ, love to God, loving holiness for its own sake, &c. that these inward dispositions and exercises are above men's power, as they are by nature; and therefore that we may conclude, that when men are brought to be sincere in their Endeavours, and do as well as they can, they are accepted; and that this must be all that God requires, in order to their being received as the objects of his favour, and must be what God has appointed as the condition of salvation. Concerning this, I would observe, that in such manner of speaking as "men being accepted because they are sincere, and do as well as they can," there is evidently a supposition of some virtue, some degree of that which is truly good; though it does not go so far as were to be wished. For if men do what they can, unless their so doing be from some good principle, disposition, or exercise of heart, some virtuous inclination or act of the will; their so doing what they can, is in some respect not a whit better than if they did nothing at all. In such a case, there is no more positive moral goodness in a man doing what he can, than in a windmill doing what it can; because the action does no more proceed from virtue: and there is nothing in such Sincerity of Endeavour, or doing what we can, that should render it any more a fit recommendation to positive favour and acceptance, or the condition of any reward or actual benefit, than doing nothing; for both the one and the other are alike nothing, as to any true moral weight or value.

Corol. 2. Hence also it follows, there is nothing that appears in the reason and nature of things, which can justly lead us to determine, that God will certainly give the necessary means of salvation, or some way or other bestow true holiness and eternal life on those heathens, who are sincere (in the sense above explained) in their Endeavours to find out the Will of the Deity, and to please him, according to their light, that they may escape his future displeasure and wrath, and obtain happiness in the future state, through his favour

Liberty of indifference, not only not necessary to Virtue, but utterly inconsistent with it; and all, either virtuous or vicious habits or inclinations, inconsistent with Arminian notions of Liberty and moral Agency. To suppose such a freedom of will, as Arminians talk of, to be requisite to Virtue and Vice, is many ways contrary to common sense.

If Indifference belong to Liberty of Will, as Arminians suppose, and it be essential to a virtuous action, that it be performed in a state of Liberty, as they also suppose; it will follow, that it is essential to a virtuous action, that it be performed in a state of Indifference: and if it be performed in a state of indifference, then doubtless it must be performed in the time of Indifference. And so it will follow, that in order to the Virtue of an act, the heart must be indifferent in the time of the performance of that act and the more indifferent and cold the heart is with relation to the act performed, so much the better; because the act is performed with so much the greater Liberty. But is this agreeable to the light of nature? Is it agreeable to the notions which mankind in all ages have of Virtue, that it lies in what is contrary to Indifference, even in the tendency and inclination of the heart to virtuous action; and that the stronger the inclination, and so the further from Indifference, the more virtuous the heart, and so much the more praiseworthy the act which proceeds from it?

If we should suppose (contrary to what has been before demonstrated) that there may be an act of will in a state of Indifference; for instance, this act, viz. The will determining to put itself out of a state of Indifference, and to give itself a preponderation one way; then it would follow, on Arminian principles, that this act or determination of the will is that alone wherein Virtue consists, because this only is performed, while the mind remains in a state of Indifference, and so in a state of Liberty: for when once the mind is put out of its equilibrium, it is no longer in such a state; and therefore all the acts, which follow afterwards, proceeding from bias, can have the nature neither of Virtue nor Vice. Or if the thing which the will can do, while yet in a state of Indifference, and so of Liberty, be only to suspend acting, and determine to take the matter into consideration; then this determination is that alone wherein Virtue consists, and not proceeding to action after the scale is turned by consideration. So that it will follow, from these principles, that whatever is done after the mind, by any means, is once out of its equilibrium, and arises from an inclination, has nothing of the nature of Virtue or Vice, and is worthy of neither blame or praise. But how plainly contrary is this to the universal sense of mankind, and to the notion they have of sincerely virtuous actions!

Which is, that they proceed from a heart well disposed and well inclined; and the stronger, the more fixed and determined, the good disposition of the heart, the greater the sincerity of Virtue, and so the more of its truth and reality. But if there be any acts, which are done in a state of equilibrium, or spring immediately from perfect Indifference and coldness of heart, they cannot arise from any good principle or disposition in the heart; and, consequently, according to common sense, have no sincere goodness in them, having no Virtue of heart in them. To have a virtuous heart, is to have a heart that favours Virtue, and is friendly to it, and not one perfectly cold and indifferent about it.

And besides, the actions that are done in a state of Indifference, or that arise immediately out of such a state, cannot be virtuous, because, by the supposition, they are not determined by any preceding choice. For if there be preceding choice, then choice intervenes between the act and the state of Indifference; which is contrary to the supposition of the act arising immediately out of Indifference. But those acts which are not determined by preceding choice, cannot be virtuous or vicious, by Arminian principles, because they are not determined by the Will. So that neither one way, nor the other, can any actions be virtuous or vicious, according to those principles. If the action be determined by a preceding act of choice, it cannot be virtuous; because the action is not done in a state of Indifference, nor does immediately arise from such a state; and so is not done in a state of Liberty, If the action be not determined by a preceding act of choice, then it cannot be virtuous; because then the Will is not self-determined in it. So that it is made certain, that neither Virtue nor Vice can ever find any place in the universe!

Moreover, that it is necessary to a virtuous action that it be performed in a state of Indifference, under a notion of that being a state of liberty, is contrary to common sense; as it is a dictate of common sense, that indifference itself, in many cases, is vicious, and so to a high degree. As if when I see my neighbour or near friend, and one who has in the highest degree merited of me, in extreme distress, and ready to perish, I find an Indifference in my heart with respect to any thing proposed to be done, which I can easily do, for his relief. So if it should be proposed to me to blaspheme God, or kill my father, or do numberless other things, which might be mentioned; the being indifferent, for a moment, would be highly vicious and vile.

And it may be further observed, that to suppose this Liberty of Indifference is essential to Virtue and vice, destroys the great difference of degrees of the guilt of different crimes, and takes away the heinousness of the most flagitious, horrid iniquities; such as adultery, bestiality, murder, perjury, blasphemy, &c. For, according to these principles, there is no harm at all in having the mind in a stale of perfect Indifference with respect to these crimes; nay, it is absolutely necessary in order to any Virtue in avoiding them, or Vice in doing them. But for the mind to be in a state of Indifference with respect to them, is to be next door to doing them: it is then infinitely near to choosing, and so committing the fact: for equilibrium is the next step to a degree of preponderation; and one, even the least degree of preponderation (all things considered) is choice. And not only so, but for the Will to be in a state of perfect equilibrium with respect to such crimes, is for the mind to be in such a state, as to be full as likely to choose them as to refuse them, to do them as to omit them. And if our minds must be in such a state, wherein it is as near to choosing as refusing, and wherein it must of necessity, according to the nature of things, be as likely to commit them, as to refrain from them;

where is the exceeding heinousness of choosing and committing them? If there be no harm in often being in such a state, where in the probability of doing and forbearing are exactly equal, there being an equilibrium, and no more tendency to one than the other; then, according to the nature and laws of such a contingence, it may be expected, as an inevitable consequence of such a disposition of things, that we should choose them as often as reject them: that it should generally so fall out is necessary, as equality in the effect is the natural consequence of the equal tendency of the cause, or of the antecedent state of things from which the effect arises. Why then should we be so exceedingly to blame, if it does so fall out?

It is many ways apparent, that the Arminian scheme of Liberty is utterly inconsistent with the being of any such things as either virtuous or vicious habits or dispositions. If Liberty of Indifference be essential to moral Agency, then there can be no Virtue in any habitual inclinations of the heart; which are contrary to Indifference, and imply in their nature the very destruction and exclusion of it. They suppose nothing can be virtuous in which no Liberty is exercised; but how absurd is it to talk of exercising Indifference under bias and preponderation! And if self-determining power in the will be necessary to moral Agency, praise, blame, &c. then nothing done by the will can be any further praiseworthy or blameworthy, than so far as the will is moved, swayed, and determined by itself, and the scales turned by the sovereign power the Will has over itself. And therefore the Will must not be out of its balance, preponderation must not be determined and effected before-hand; and so the self-determining act anticipated. Thus it appears another way, that habitual bias is inconsistent with that Liberty, which Arminians suppose to be necessary to Virtue or Vice; and so it follows, that habitual bias itself cannot be either virtuous or vicious.

The same thing follows from their doctrine concerning the Inconsistence of Necessity with Liberty, praise, dispraise, &c. None will deny, that bias and inclination may be so strong as to be invincible, and leave no possibility of the Will determining contrary to it; and so be attended with Necessity. This Dr. Whitby allows concerning the Will of God, angels, and glorified saints, with respect to good; and the Will of devils, with respect to evil. Therefore, if Necessity be inconsistent with Liberty, then, when fixed inclination is to such a degree of strength, it utterly excludes all Virtue, Vice, praise, or blame. And, if so, then the nearer habits are to this strength, the more do they impede Liberty, and so diminish praise and blame. If very strong habits destroy Liberty, the lesser ones proportionably hinder it, according to their degree of strength. And therefore it will follow, that then is the act most virtuous or vicious, when performed without any inclination or habitual bias at all; because it is then performed with most Liberty.

Every prepossessing fixed bias on the mind brings a degree of moral inability for the contrary; because so far as the mind is biased and prepossessed, so much hindrance is there of the contrary. And therefore if moral inability be inconsistent with moral Agency, or the nature of Virtue and Vice, then, so far as there is any such thing as evil disposition of heart, or habitual depravity of inclination; whether covetousness, pride, malice, cruelty, or whatever else; so much the more excusable persons are; so much the less have their evil acts of this kind the nature of Vice. And on the contrary, whatever excellent dispositions and inclinations they have so much are they the less virtuous.

It is evident, that no habitual disposition of heart can be in any degree virtuous or vicious, or the actions which proceed from them at all praiseworthy or blameworthy. Because, though we should suppose the habit not to be of such strength, as wholly to take away all moral ability and self-determining power; or may be partly from bias, and in part from self-determination; yet in this case, all that is from antecedent bias must be set aside, as of no consideration; and in estimating the degree of Virtue or Vice, no more must be considered than what arises from self-determining power, without any influence of that bias, because Liberty is exercised in no more: so that all that is the exercise of habitual inclination is thrown away, as not belonging to the morality of the action. By which it appears, that no exercise of these habits, let them be stronger or weaker, can ever have any thing of the nature of either virtue or Vice.

Here if any one should say, that notwithstanding all these things, there may be the nature of Virtue and Vice in the habits of the mind; because these habits may be the effects of those acts, wherein the mind exercised Liberty; that however the forementioned reasons will prove that no habits, which are natural, or that are born or created with us, can be either virtuous or vicious; yet they will not prove this of habits, which have been acquired and established by repeated free acts.

To such an objector I would say, that this evasion will not at all help the matter. For if freedom of Will be essential to the very nature of Virtue and Vice, then there is no Virtue or Vice but only in that very thing, wherein this Liberty is exercised. If a man in one or more things, that he does, exercises Liberty, and then by those acts is brought into such circumstances, that his Liberty ceases, and there follows a long series of acts or events that come to pass necessarily; those consequent acts are not virtuous or vicious, rewardable or punishable; but only the free acts that established this necessity; for in them alone was the man free. The following effects, that are necessary, have no more of the nature of Virtue or Vice, than health or sickness of body have properly the nature of Virtue or Vice, being the effects of a course of free acts of temperance or intemperance; or than the good qualities of a clock are of the nature of Virtue, which are the effects of free acts of the artificer; or the goodness and sweetness of the fruits of a garden are moral Virtues, being the effects of the free and faithful acts of the gardener. If Liberty be absolutely requisite to the morality of actions, and necessity wholly inconsistent with it, as Arminians greatly insist; then no necessary effects whatsoever, let the cause be never so good or bad, can be virtuous or vicious; but the Virtue or Vice must be only in the free cause. Agreeably to this, Dr. Whitby supposes, the necessity that attends the good and evil habits of the saints in heaven, and damned in hell, which are the consequence of their free acts in their state of probation, are not rewardable or punishable.

On the whole, it appears, that if the notions of Arminians concerning Liberty and moral Agency be true, it will follow, that there is no virtue in any such habits or qualities as humility, meekness, patience, mercy, gratitude, generosity, heavenly-mindedness; nothing at all praiseworthy in loving Christ above father and mother, wife and children, or our own lives; or in delight in holiness, hungering and thirsting after righteousness, love to enemies, universal benevolence to mankind: and, on the other hand, there is nothing at all vicious, or worthy of dispraise, in the most sordid, beastly, malignant, devilish dispositions; in being ungrateful, profane, habitually hating God, and things sacred and holy; or in being most treacherous, envious, and cruel towards men. For all these things are dispositions and inclinations of the heart. And in short, there is no such thing as any virtuous or vicious quality of mind; no such thing as inherent virtue and holiness, or vice and sin: and the stronger those habits or dispositions are, which used to be called virtuous and vicious, the further they are from being so indeed; the more violent men's lusts are, the more fixed their pride, envy, ingratitude, and maliciousness, still the further are they from being blameworthy. If there be a man that by his own repeated acts, or by any other means, is come to be of the most hellish disposition, desperately inclined to treat his neighbours with injuriousness, contempt, and malignity;

the further they should be from any disposition to be angry with him, or in the least to blame him. So, on the other hand, if there be a person, who is of a most excellent spirit, strongly inclining him to the most amiable actions, admirably meek, benevolent, &c. so much is he further from any thing rewardable or commendable. On which principles, the man Jesus Christ was very far from being praiseworthy for those acts of holiness and kindness which he performed, these propensities being strong in his heart. And above all, the infinitely holy and gracious God is infinitely remote from any thing commendable, his good inclinations being infinitely strong, and he, therefore, at the utmost possible distance from being at Liberty. And in all cases, the stronger the inclinations of any are to Virtue, and the more they love it, the less virtuous, and the more they love wickedness, the less vicious they are. - Whether these things are agreeable to Scripture, let every Christian, and every man who has read the Bible, judge: and whether they are agreeable to common sense, let every one judge, that has human understanding in exercise.

And, if we pursue these principles, we shall find that Virtue and Vice are wholly excluded out of the world; and that there never was, nor ever can be, any such thing as one or the other; either in God, angels, or men. No propensity, disposition, or habit can be virtuous or vicious, as has been shown; because they, so far as they take place, destroy the freedom of the will, the foundation of all moral Agency, and exclude all capacity of either Virtue or Vice. - And if habits and dispositions themselves be not virtuous nor vicious, neither can the exercise of these dispositions be so: for the exercise of bias is not the exercise of free self-determining will, and so there is no exercise of Liberty in it. Consequently, no man is virtuous or vicious, either in being well or ill disposed, nor in acting from a good or bad disposition. And whether this bias or disposition be habitual or not, if it exists but a moment before the act of Will which is the effect of it, it alters not the case, as to the necessity of the effect. Or if there be no previous disposition at all, either habitual or occasional, that determines the act, then it is not choice that determines it: it is therefore a contingence, that happens to the man, arising from nothing in him; and is necessary, as to any inclination or choice of his;

and, therefore, cannot make him either the better or worse; any more than a tree is better than other trees, because it oftener happens to be lighted upon by a nightingale; or a rock more vicious than other rocks, because rattle-snakes have happened oftener to crawl over it. So, that there is no Virtue nor vice in good or bad dispositions, either fixed or transient; nor any Virtue or Vice in acting from any good or bad previous inclination; nor yet any Virtue or Vice in acting wholly without any previous inclination. Where then shall we find room for Virtue or Vice?

Arminian notions of moral Agency inconsistent with all Influence of Motive and Inducement, in either virtuous or vicious actions. As Arminian notions of that liberty which is essential to virtue or vice, are inconsistent with common sense, in their being inconsistent with all virtuous or vicious habits and dispositions; so they are no less inconsistent with all influence of motives in moral actions. - Such influence equally against those notions of liberty, whether there be, previous to the act of choice, a preponderancy of the inclination, or a preponderancy of those circumstances, which have a tendency to move the inclination. And, indeed, it comes to just the same thing: to say, the circumstances of the mind are such as tend to sway and turn its inclination one way, is the same thing, as to say, the inclination of the mind, as under such circumstances, tends that way.

Or if any think it most proper to say, that Motives do alter the inclination, and give a net bias to the mind, it will not alter the case, as to the present argument. For if Motives operate by giving the mind an inclination, then they operate by destroying the mind's indifference, and laying it under a bias. But to do this, is to destroy the Arminian freedom: it is not to leave the will to its own self-determination, but to bring it into subjection to the power of something extrinsic, which operates upon it, sways and determines it, previous to its own determination. So that what is done from Motive, cannot be either virtuous or vicious. Besides, if the acts of the will are excited by Motives, those Motives are the causes of those acts of the Will; which makes the acts of the will necessary; as effects necessarily follow the efficiency of the cause. And if the influence and power of the Motive causes the volition, then the influence of the motive determines volition, and volition does not determine itself; and so is not free, in the sense of Arminians, (as has been largely shown already,) and consequently can be neither virtuous nor vicious.

The supposition which has already been taken notice of as an insufficient evasion in other cases, would be, in like manner, impertinently alleged in this case; namely, the supposition that liberty consist in a power of suspending action for the present, in order to deliberation. If it should be said, Though it be true, that the Will is under a necessity of finally following the strongest Motive; yet it may, for the present, forbear to act upon the Motive presented, till there has been opportunity thoroughly to consider it, and compare its real weight with the merit of other Motives. I answer as follows: Here again, it must be remembered, that if determining thus to suspend and consider, be that act of the will, wherein alone liberty is exercised, then in this all virtue and vice must consist; and the acts that follow this consideration, and are the effects of it, being necessary, are no more virtuous or vicious than some good or bad events, which happen when they are fast asleep, and are the consequences of what they did when they were awake. Therefore, I would here observe two things:

1. To suppose, that all virtue and vice, in every case, consists in determining, whether to take time for consideration or not, is not agreeable to common sense, For, according to such a supposition, the most horrid crimes, adultery, murder, sodomy, blasphemy, &c. do not at all consist in the horrid nature of the things themselves, but only in the neglect of thorough consideration before they were perpetrated, which brings their viciousness to a small matter, and makes all crimes equal. If it be said, that neglect of consideration, when such heinous evils are proposed to choice, is worse than in other cases: I answer, this is inconsistent, as it supposes the very thing to be, which, at the same time, is supposed not to be; it supposes all moral evil, all viciousness and heinousness, does not consist merely in the want of consideration. It supposes some crimes in themselves, in their own nature, to be more heinous than others, antecedent to consideration, or inconsideration, which lays the person under a previous obligation to consider in some cases more than others.

2. If it were so, that all virtue and vice, in every case, consisted only in the act of the will, whereby it determines Whether to consider or no, it would not alter the case in the least, as to the present argument. For still in this act of the Will on this determination, it is induced by some Motive, and necessarily follows the strongest Motive; and so is necessarily, even in that act wherein alone it is either virtuous or vicious.

One thing more I would observe, concerning the inconsistence of Arminian notions of moral Agency with the Influence of Motives. - I suppose none will deny, that it is possible for such powerful Motives to be set before the mind, exhibited in so strong a light, and under such advantageous circumstances, as to be invincible; and such as the mind cannot but yield to. In this case, Arminians will doubtless say, liberty is destroyed. And if so, then if Motives are exhibited with half so much power, they hinder liberty in proportion to their strength, and go halfway towards destroying it. If a thousand degrees of Motive abolish all liberty, then five hundred take it half away. If one degree of the influence of motive does not at all infringe or diminish liberty, then no more do two degrees; for nothing doubled, is still nothing. And if two degrees do not diminish the Will's liberty, no more do four, eight, sixteen, or six thousand. For nothing however multiplied comes to but nothing. If there be nothing in the nature of Motive or moral suasion, that is at all opposite to liberty, then the greatest degree of it cannot hurt liberty. But if there be somewhat, in the nature of the thing, against liberty, then the least degree of it hurts in some degree; and consequently diminishes virtue. If invincible Motives to that action which is good, take away all the freedom of the act, and so all the virtue of it; then the more forcible the Motives are, so much the worse, so much the less virtue; and the weaker the Motives are, the better for the cause of virtue; and none is best of all.

Now let it be considered, whether these things are agreeable to common sense. If it should be allowed, that there are some instances wherein the soul chooses without any motive, what virtue can there be in such a choice? I am sure there is no prudence or wisdom in it. Such a choice is made for no good end; being made for no end at all. If it were for any end, the view of the end would be the motive exciting to the act; and if the act be for no good end, and so from no good aim, then there is no good intention in it: and, therefore, according to all our natural notions of virtue, no more virtue in it than in the motion of the smoke, which is driven to and fro by the wind, without any aim or end in the thing moved, and which knows not whither, nor wherefore, it is moved.

Corol. 1. By these things it appears, that the argument against the Calvinists, taken from the use of counsels, exhortations, invitations, expostulations, &c. so much insisted on by Arminians, is truly against themselves. For these thing's can operate no other way to any good effect, than as in them is exhibited Motive and Inducement, tending to excite and determine the acts of the will. But it follows, on their principles, that the acts of will excited by such causes, cannot be virtuous; because, so far as they are from these, they are not from the Will's self-determining power. Hence it will follow, that it is not worth while to offer any arguments to persuade men to any virtuous volition or voluntary action; it is in vain to set before them the wisdom and amiableness of ways of virtue, or the odiousness and folly of way of vice. This notion of liberty and moral Agency frustrates all endeavours to draw men to virtue by instruction or persuasion, precept or example: for though these things may induce them to what is materially virtuous, yet at the same time they take away the form of virtue, because they destroy liberty; as they, by their own power, put the Will out of its equilibrium, determine and turn the scale, and take the work of self-determining power out of its hands. And the clearer the instructions given, the more powerful the arguments used, and the more moving the persuasions or examples, the more likely they are to frustrate their own design; because they have so much the greater tendency to put the Will out of its balance, to hinder its freedom of self-determination; and so to exclude the very form of virtue, and the essence of whatsoever is praiseworthy.

So it clearly follows, from these principles, that God has no hand in any man's virtue, nor does at all promote it, either by a physical or moral influence; that none of the moral methods he uses with men to promote virtue in the world, have any tendency to the attainment of that end; that all the instructions he has given men, from the beginning of the world to this day, by prophets or apostles, or by his Son Jesus Christ; that all his counsels, invitations, promises, threatenings, warnings, and expostulations; that all means he has used with men, in ordinances, or providences; yea, all influences of his Spirit, ordinary and extraordinary, have had no tendency at all to excite any one virtuous act of the mind, or to promote any thing morally good and commendable, in any respect. - For there is no way that these or any other means can promote virtue, but one of these three. Either, (1.) By a physical operation on the heart. But all effects that are wrought in men in this way, have no virtue in them, by the concurring voice of all Arminians. Or, (2.) Morally, by exhibiting Motives to the understandings, to excite good acts in the Will. But it has been demonstrated, that volitions excited by Motives, are necessary, and not excited by a self-moving power; and therefore, by their principles, there is no virtue in them. Or, (3.) By merely giving the Will an opportunity to determine itself concerning the objects proposed, either to choose or reject, by its own uncaused, unmoved, uninfluenced self-determination. And if this be all, then all those means do no more to promote virtue than vice: for they do nothing but give the Will opportunity to determine itself either way, either to good or bad, without laying it under any bias to either: and so there is really as much of an opportunity given to determine in favour of evil, as of good.

Thus that horrid blasphemous consequence will certainly follow from the Arminian doctrine, which they charge on others; namely, that God acts an inconsistent part in using so many counsels, warnings, invitations, entreaties, &c. with sinners, to induce them to forsake sin, and turn to the ways of virtue; and that all are insincere and fallacious. It will follow, from their doctrine, that God does these things when he knows, at the same time, that they have no manner of tendency to promote the effect he seems to aim at; yea, knows that if they have any influence, this very influence will be inconsistent with such an effect, and will prevent it. But what an imputation of insincerity would this fix on him, who is infinitely holy and true! - So that theirs is the doctrine which, if pursued in its consequences, does horribly reflect on the Most High, and fix on him the charge of hypocrisy; and not the doctrine of the Calvinist, according to their frequent and vehement exclamations and invectives.

Corol 2. From what has been observed in this section, it again appears, that Arminian principles and notions, when fairly examined and pursued in their demonstrable consequences, do evidently shut all virtue out of the world, and make it impossible that there should ever be any such thing, in any case; or that any such thing should ever be conceived of. For, by these principles, the very notion of virtue or vice implies absurdity and contradiction. For it is absurd in itself, and contrary to common sense, to suppose a virtuous act of mind without any good intention or aim; and, by their principles, it is absurd to suppose a virtuous act with a good intention or aim; for to act for an end, is to act from a Motive. So that if we rely on these principles, there can be no virtuous act with a good design and end; and it is self-evident, there can be none without: consequently there can be no virtuous act at all.

Corol. 3. It is manifest, that Arminian notions of moral Agency, and the being of a faculty of Will, cannot consist together; and that if there can be any such thing as either a virtuous or vicious act, it cannot be an act of the Will; no Will can be at all concerned in it. For that act which is performed without inclination, without Motive, without end, must be performed without any concern of the Will. To suppose an act of the Will without these, implies a contradiction. If the soul in its act has no motive or end; then, in that act (as was observed before) it seeks nothing, goes after nothing, exerts no inclination to any thing; and this implies, that in that act it desires nothing, and chooses nothing; so that there is no act of choice in the case: and that is as much as to say, there is no act of Will in the case. Which very effectually shuts all vicious and virtuous acts out of the universe; inasmuch as, according to this, there can be no vicious or virtuous act wherein the Will is concerned: and according to the plainest dictates of reason, and the light of nature, and also the principles of Arminians themselves, there can be no virtuous or vicious act wherein the Will is not concerned. And therefore there is no room for any virtuous or vicious acts at all.

Corol. 4. If none of the moral actions of intelligent beings are influenced by either previous inclination or motives, another strange thing will follow; and this is, that God not only cannot foreknow any of the future moral actions of his creatures, but he can make no conjecture, can give no probable guess concerning them. For all conjecture in things of this nature must depend on some discerning or apprehension of these two things, previous Disposition and Motive, which, as has been observed, Arminian notions of moral Agency, in their real consequence, altogether exclude.

WHEREIN THE CHIEF GROUNDS OF THE REASONINGS OF ARMINIANS, IN SUPPORT AND DEFENSE OF THE AFOREMENTIONED NOTIONS OF LIBERTY, MORAL AGENCY, &C. AND AGAINST THE OPPOSITE DOCTRINE, ARE CONSIDERED.

The Essence Of The Virtue and Vice Of Dispositions Of the Heart and Acts of the Will, Lies Not In Their Cause, But Their Nature. One main foundation of the reasons, which are brought to establish the fore-mentioned notions of liberty, virtue, vice, &c. is a supposition, that the virtuousness of the dispositions, or acts of the will, consists not in the nature of these dispositions or acts, but wholly in the origin or cause of them: so that if the disposition of the mind, or acts of the will, be never so good, yet if the cause of the disposition or act be not our virtue, there is nothing virtuous or praiseworthy in it; and, on the contrary, if the will, in its inclination or acts, be never so bad, yet unless it arises from something that is our vice or fault, there is nothing vicious or blameworthy in it. Hence their grand objection and pretended demonstration, or self-evidence, against any virtue and commendableness, or vice and blameworthiness, of those habits or acts of the Will, which are not from some virtuous or vicious determination of the will itself.

Now, if this matter be well considered, it will appear to be altogether a mistake, yea, a gross absurdity; and that it is most certain, that if there be any such things as a virtuous or vicious disposition, or volition of mind, the virtuousness or viciousness of them consists not in the origin or cause of these things, but in the nature of them.

If the essence of virtuousness or commendableness, and of viciousness or fault, does not lie in the nature of the dispositions or acts of mind, which are said to be our virtue or our fault, but in their cause, then it is certain it lies no where at all. Thus, for instance, if the vice of a vicious act of will lies not in the nature of the act, but the cause; so that its being of a bad nature will not make it at all our fault, unless it arises from some faulty determination of ours, as its cause, or something in us that is our fault; then, for the same reason, neither can the viciousness of that cause lie in the nature of the thing itself, but in its cause: that evil determination of ours is not our fault, merely because it is of a bad nature, unless it arises from some cause in us that is our fault. And when we are come to this higher cause, still the reason of the thing holds good; though this cause be of a bad nature, yet we are not at all to blame on that account, unless it arises from something faulty in us. Nor yet can blameworthiness lie in the nature of this cause but in the cause of that. And thus we must drive faultiness back from step to step, from a lower cause to a higher, in infinitum;

and that is thoroughly to banish it from the world, and to allow it no possibility of existence any where in the universality of things. On these principles, vice, or moral evil cannot exist in any thing that is an effect; because fault does not consist in the nature of things, but in their cause; as well as because effects are necessary, being unavoidably connected with their cause: therefore the cause only is to blame. And so it follows, that faultiness can lie only in that cause, which is a cause only, and no effect of anything. Nor yet can it lie in this; for then it must lie in the nature of the thing itself; not in its being from any determination of ours, nor anything faulty in us, which is the cause, nor indeed from any cause at all; for, by the supposition, it is no effect, and has no cause. And thus he that will maintain it is not the nature of habits or acts of will that makes them virtuous or faulty, but the cause, must immediately run himself out of his own assertion; and, in maintaining it, will insensibly contradict and deny it.

This is certain, that if effects are vicious and faulty, not from their nature, or from any thing inherent in them, but because they are from a bad cause, it must be on account of the badness of the cause: a bad effect in the will must be bad, because the cause is bad, or of an evil nature, or has badness as a quality inherent in it: and a good effect in the will must be good, by reason of the goodness of the cause, or its being of a good kind and nature. And if this be what is meant, the very supposition of fault and praise lying not in the nature of the thing, but the cause, contradicts itself, and does at least resolve the essence of virtue and vice into the nature of things, and supposes it originally to consist in that. - And if a caviler has a mind to run from the absurdity, by saying, "No, the fault of the thing, which is the cause, lies not in this, that the cause itself is of an evil nature, but that the cause is evil in that sense, that it is from another bad cause," - still the absurdity will follow him; for if so, then the cause before charged is at once acquitted, and all the blame must be laid to the higher cause, and must consist in that's being evil, or of an evil nature.

So now we are come again to lay the blame of the thing blameworthy, to the nature of the thing, and not to the cause. And if any is so foolish as to go higher still, and ascend from step to step, till he is come to that which is the first cause concerned in the whole affair, and will say, all the blame lies in that; then, at last, he must be forced to own, that the faultiness of the thing which he supposes alone blameworthy, lies wholly in the nature of the thing, and not in the original or cause of it; for the supposition is, that it has no original, it is determined by no act of ours, is caused by nothing faulty in us, being absolutely without any cause. And so the race is at an end, but the evader is taken in his flight!

It is agreeable to the natural notions of mankind, that moral evil, with its desert of dislike and abhorrence, and all its other ill-deservings, consists in a certain deformity in the nature of certain dispositions of the heart and acts of the will; and not in the deformity of something else, diverse from the very thing itself; which deserves abhorrence, supposed to be the cause of it; - which would be absurd, because that would be to suppose a thing that is innocent and not evil, is truly evil and faulty, because another thing is evil. It implies a contradiction; for it would be to suppose, the very thing which is morally evil and blameworthy, is innocent and not blameworthy; but that something else, which is its cause, is only to blame. To say, that vice does not consist in the thing which is vicious, but in its cause, is the same as to say, that vice does not consist in vice, but in that which produces it.

It is true a cause may be to blame for being the cause of vice: it may be wickedness in the cause that it produces wickedness. But it would imply a contradiction, to suppose that these two are the same individual wickedness. The wicked act of the cause in producing wickedness, is one wickedness; and the wickedness produced, if there be any produced, is another. And therefore the wickedness of the latter does not lie in the former, but is distinct from it; and the wickedness of both lies in the evil nature of the things which are wicked.

The thing which makes sin hateful, is that by which it deserves punishment; which is but the expression of hatred. And that which renders virtue lovely, is the same with that on the account of which it is fit to receive praise and reward; which are but the expressions of esteem and love. But that which makes vice hateful, is its hateful nature; and that which renders virtue lovely, is its amiable nature. It is a certain beauty or deformity that are inherent in that good or evil will, which is the soul of virtue and vice (and not in the occasion of it), which is their worthiness of esteem or disesteem, praise, or dispraise, according to the common sense of mankind. If the cause or occasion of the rise of a hateful disposition or act of will, be also hateful, suppose another antecedent evil will; that is entirely another sin, and, deserves punishment by itself, under a distinct consideration. There is worthiness of dispraise in the nature of an evil volition, and not wholly in some foregoing act, which is its cause; otherwise the evil volition, which is the effect, is no moral evil, any more than sickness, or some other natural calamity, which arises from a cause morally evil.

Thus, for instance, ingratitude is hateful and worthy of dispraise, according to common sense; not because something as bad, or worse than ingratitude, was the cause that produced it; but because it is hateful in itself, inherent deformity. So, the love of virtue is amiable and worthy of praise, not merely because something else went before this love of virtue in our minds, which caused it to take place there; - for instance, our own choice; we choose to love virtue, and, by some method or other, wrought ourselves into the love of it; - but because of the amiableness and condescendency of such a disposition and inclination of heart. If that was the case, that we did choose to love virtue, and so produced that love in ourselves, this choice itself could be no otherwise amiable or praiseworthy, than as love to virtue, or some other amiable inclination, was exercised and implied in it. If that choice was amiable at all, it must be so on account of some amiable quality in the nature of the choice. If we chose to love virtue, not in love to virtue, or any thing that was good and exercised no sort of good disposition to the choice, the choice itself was not virtuous nor worthy of any praise, according to common sense, because the choice was not of a good nature.

It may not be improper here to take notice of something said by an author, that has lately made a mighty noise in America. "A necessary holiness (says he) is no holiness. Adam could not be originally created in righteousness and true holiness, because he must choose to be righteous, before he could be righteous. And therefore he must exist, he must be created; yea, he must exercise thought and reflection, before he was righteous." There is much more to the same effect in that place, and also in pp. 437, 438, 439, 440. If these things are so, it will certainly follow, that the first choosing to be righteous is no righteous choice; there is no righteousness or holiness in it, because no choosing to be righteous goes before it. For he plainly speaks of choosing to be righteous, as what must go before righteousness; and that which follows the choice, being the effect of the choice, cannot be righteousness or holiness; for an effect is a thing necessary, and cannot prevent the influence or efficacy of its cause; and therefore is unavoidably dependent upon the cause; and he says a necessary holiness is no holiness. So that neither can a choice of righteousness be righteousness or holiness, nor can any thing that is consequent on that choice, and the effect of it, be righteousness or holiness; nor can any thing that is without choice, be righteousness or holiness. So that by this scheme, all righteousness and holiness is at once shut out of the world, and no door left open by which it can ever possibly enter into the world.

I suppose the way that men came to entertain this absurd inconsistent notion, with respect to internal inclinations and volitions themselves (or notions that imply it,) viz. that the essence of their moral good or evil lies not in their nature, but their cause, was, that it is indeed a very plain dictate of common sense, that it is so with respect to all outward actions and sensible motions of the body; that the moral good or evil of them does not lie at all in the motions themselves, which, taken by themselves, are nothing of a moral nature; and the essence of all the moral good or evil that concerns them, lies in those internal dispositions and volitions which are the cause of them. Now, being always used to determine this, without hesitation or dispute, concerning external actions, which are the things that, in the common use of language, are signified by such phrases as men's actions, or their doings; hence, when they came to speak of volitions, and internal exercises of their inclinations, under the same denomination of their actions, or what they do, they unwarily determined the case must also be the same with these as with external actions; not considering the vast difference in the nature of the case.

If any shall still object and say, why is it not necessary that the cause should be considered, in order to determine whether any thing be worthy of blame or praise is it agreeable to reason and common sense, that a man is to be praised or blamed for that which he is not the cause or author of, and has no hand in?

I answer: Such phrases as being the cause, being the author, having a hand, and the like, are ambiguous. They are most vulgarly understood for being the designing voluntary cause, or cause by antecedent choice; and it is most certain, that men are not, in this sense, the causes or authors of the first act of their wills, in any case, as certain as any thing is or ever can be; for nothing can be more certain than that a thing is not before it is, nor a thing of the same kind before the first thing of that kind, and so no choice before the first choice. - As the phrase, being the author, may be understood, not of being the producer by an antecedent act of will, but as a person maybe said to be the author of the act of will itself, by his being the immediate agent, or the being that is acting, or in exercise in that act; if the phrase of being the author is used to signify this, then doubtless common sense requires men's being the authors of their own acts of will, in order to their being esteemed worthy of praise or dispraise, on account of them. And common sense teaches, that they must be the authors of external actions, in the former sense, namely, their being the causes of them by an act of will or choice, in order to their being justly blamed or praised: but it teaches no such thing with respect to the acts of the will themselves. But this may appear more manifest by the things which will be observed in the following section.

The Falseness and Inconsistence of that Metaphysical Notion of Action and Agency Which Seems to be Generally Entertained by the Defenders of the Arminian Doctrine concerning Liberty, Moral Agency, &c. One thing, that is made very much a ground of argument and supposed demonstration by Arminians, in defense of the fore-mentioned principles concerning moral agency, virtue, vice, &c., is their metaphysical notion of agency and action. They say, unless the soul has a self-determining power, it has no power of action; if its volitions be not caused by itself, but are excited and determined by some extrinsic cause, they cannot be the soul's own acts; and that the soul cannot be active, but must be wholly passive, in those effects which it is the subject of necessarily, and not from its own free determination.

Mr. Chubb lays the foundation of his scheme of liberty, and of his arguments to support it, very much in this position, that man is an agent, and capable of action, - which doubtless is true: but self-determination belongs to his notion of action, and is the very essence of it; whence he infers, that it is impossible for a man to act and be acted upon, in the same thing, at the same time; and that nothing that is an action, can be the effect of the action of another: and he insists, that a necessary agent, or an agent that is necessarily determined to act, is a plain contradiction. But those are a precarious sort of demonstrations, which men build on the meaning that they arbitrarily affix to a word; especially when that meaning is abstruse, inconsistent, and entirely diverse from the original sense of the word in common speech.

That the meaning of the word action, as Mr. Chubb and many others use it, is utterly unintelligible and inconsistent, is manifest, because it belongs to their notion of an action, that it is something wherein is no passion or passiveness; that is, (according to their sense of passiveness,) it is under the power, influence, or action of no cause. And this implies, that action has no cause, and is no effect; for to be an effect implies passiveness, or the being subject to the power and action of its cause. And yet they hold, that the mind's action is the effect of its own determination; yea, the mind's free and voluntary determination, which is the same with free choice. So that action is the effect of something preceding, even a preceding act of choice: and consequently, in this effect, the mind is passive, subject to the power and action of the preceding cause, which is the foregoing choice, and therefore cannot be active. So that here we have this contradiction, that action is always the effect of foregoing choice, and therefore cannot be action; because it is passive to the power of that preceding causal choice; and the mind cannot be active and passive in the same thing, at the same time. Again, they say, necessity is utterly inconsistent

with action, and a necessary action is a contradiction; and so their notion of action implies contingence, and excludes all necessity. And, therefore, their notion of action implies, that it has no necessary dependence or connection with any thing foregoing; for such a dependence or connection excludes contingence, and implies necessity. And yet their notion of action implies necessity, and supposes that it is necessary, and cannot be contingent. For they suppose, that whatever is properly called action, must be determined by the will and free choice; and this is as much as to say, that it must be necessary, being dependent upon, and determined by, something foregoing, namely, a foregoing act of choice. Again, it belongs to their notion of action, of that which is a proper and mere act, that it is the beginning of motion, or of exertion of power, but yet it is implied in their notion of action, that it is not the beginning of motion or exertion of power, but is consequent and dependent on a preceding exertion of power, viz. the power of will and choice; for they say there is no proper action but what is freely chosen, or, which is the same thing, determined by a foregoing act of free choice. But if any of them shall see cause to deny

this, and say they hold no such thing, as that every action is chosen or determined by a foregoing choice, but that the very first exertion of will only, undetermined by any preceding act, is properly called action; then I say, such a man's notion of action implies necessity; for what the mind is the subject of, without the determination of its own previous choice, it is the subject of necessarily, as to any hand that free choice has in the affair, and without any ability the mind has to prevent it by any will or election of its own; because, by the supposition, it precludes all previous acts of will or choice in the case, which might prevent it. So that it is again, in this other way, implied in their notion of act, that it is both necessary and not necessary, Again, it belongs to their notion of an act, that it is no effect of a predetermining bias or preponderation, but springs immediately out of indifference; and this implies, that it cannot be from foregoing choice, which is foregoing preponderation: if it be not habitual, but occasional, yet if it cause the act, it is truly previous, efficacious, and determining. And yet, at the same time, it is essential to their notion of the act, that it

is what the agent is the author of, freely and voluntarily, and that is by previous choice and design.

So that, according to their notion of the act, considered with regard to its consequences, these following things are all essential to it; viz. That it should be necessary, and not necessary; that it should be from a cause, and no cause; that it should be the fruit of choice and design, and not the fruit of choice and design; that it should be the beginning of motion or exertion, and yet consequent on previous exertion; that it should be before it is; that it should spring immediately out of indifference and equilibrium, and yet be the effect of preponderation; that it should be self-originated, and also have its original from something else; that it is what the mind causes itself, of its own will, and can produce or prevent, according to its choice or pleasure, and yet what the mind has no power to prevent, precluding all previous choice in the affair.

So that an act, according to their metaphysical notion of it, is something of which there is no idea; it is nothing but a confusion of the mind, excited by words, without any distinct meaning, and is an absolute nonentity; and that in two respects. (1.) There is nothing in the world that ever was, is, or can be, to answer the things which must belong to its description, according to what they suppose to be essential to it. And (2,) there neither is, nor ever was, nor can be, any notion or idea to answer the word, as they use and explain it. For, if we should suppose any such notion, it would many ways destroy itself. But it is impossible any idea or notion should subsist in the mind, whose very nature and essence which constitutes it, destroys it. If some learned philosopher, who had been abroad, in giving an account of the curious observations he had made in his travels, should say, "he had been in Terra del Fuego, and there had seen an animal, which he calls by a certain name, that begat and brought forth itself, and yet had a sire and dam distinct from itself; that it had an appetite, and was hungry before it had a being; that his master, who led him, and governed him at his pleasure, was always governed by him, and driven by him where he pleased; that when he moved, he always took a step before the first step; that he went with his head first, and yet always went tail foremost; and this, though he had neither tail nor head:" it would be no impudence at all to tell such a traveler, though a learned man, that he himself had no notion or idea of such an animal as he gave an account of, and never had, nor ever should have.

As the fore-mentioned notion of action is very inconsistent, so it is wholly diverse from the original meaning of the word. The more usual signification of it, in vulgar speech, seems to be some motion or exertion of power, that is voluntary, or that is the effect of the will, and is used in the same sense as doing; and most commonly it is used to signify outward actions. So thinking is often distinguished from acting, and desiring and willing from doing.

Besides this more usual and proper signification of the word action, there are other ways in which the word is used that are less proper, which yet have place in common speech. Oftentimes it is used to signify some motion or alteration in inanimate things, with relation to some object and effect. So, the spring of a watch is said to act upon the chain and wheels; the sunbeams, to act upon plants and trees; and the fire, to act upon wood. Sometimes the word is useful to signify motions, alterations, and exertions of power, which are seen in corporeal things, considered absolutely; especially when these motions seem to arise from some internal cause which is hidden; so that they have a greater resemblance of those motions of our bodies which are the effects of natural volition, or invisible exertions of will. So, the fermentation of liquor, the operations of the loadstone, and of electrical bodies, are called the action of these things. And sometimes, the word action is used to signify the exercise of thought, or of will and inclination: so meditating, loving, hating, inclining, disinclining, choosing, and refusing, may be sometimes called acting; though more rarely (unless it be by philosophers and metaphysicians) than in any of the other senses.

But the word is never used in vulgar speech in that sense which Arminian divines use it in, namely, for the self-determinate exercise of the will, or an exertion of the soul, that arises without any necessary connection with any thing foregoing. If a man does something voluntarily, or as the effect of his choice, then, in the most proper sense, and as the word is most originally and commonly used, he is said to act; but whether that choice or volition be self-determined, or no; whether it be connected with foregoing, habitual bias; whether it be the certain effect of the strongest motive, or some intrinsic cause, never comes into consideration in the meaning of the word.

And if the word action is arbitrarily used by some men otherwise, to suit some scheme of metaphysics or morality, no argument can reasonably be founded on such a use of this term, to prove any thing but their own pleasure. For divines and philosophers strenuously to urge such arguments, as though they were sufficient to support and demonstrate a whole scheme of moral philosophy and divinity, is certainly to erect a mighty edifice on the sand, or rather on a shadow. And though it may now perhaps, through custom, have become natural for them to use the word in this sense, (if that may be called a sense or meaning, which is inconsistent with itself,) yet this does not prove that it is agreeable to the natural notions men have of things, or that there can be any thing in the creation that should answer such a meaning. And though they appeal to experience, yet the truth is, that men are so far from experiencing any such thing, that it is impossible for them to have any conception of it.

If it should be objected, that action and passion are doubtless words of a contrary signification; but to suppose that the agent, in its action, is under the power and influence of something intrinsic, is to confound action and passion, and make them the same thing:

I answer, that action and passion are doubtless, as they are sometimes used, words of opposite signification; but not as signifying opposite existences, but only opposite relations. The words cause and effect are terms of opposite signification; but, nevertheless, if I assert that, the same thing may, at the same time, in different respects and relations, be both cause and effect, this will not prove that I confound the terms. The soul may be both active and passive in the same thing in different respects; active with relation to one thing, and passive with relation to another. The word passion, when set in opposition to action, or rather activeness, is merely a relative: it signifies no effect or cause, nor any proper existence; but is the same with passiveness, or a being passive, or a being acted upon by something. Which is a mere relation of a thing to some power or force exerted by some cause, producing some effect in it or upon it. And action, when set properly in opposition to passion, or passiveness, is no real existence; it is not the same with an action, but is a mere relation: it is the activeness of something on another thing, being the opposite relation to the other, viz. a relation of power, or force, exerted by some cause

towards another thing, which is the subject of the effect of that power. Indeed, the word action is frequently used to signify something not merely relative, but more absolute, and a real existence; as when we say an action; when the word is not used transitively, but absolutely, for some motion or exercise of body or mind, without any relation to any object or effect: and as used thus, it is not properly the opposite of passion, which ordinarily signifies nothing absolute, but merely the relation of being acted upon. And therefore, if the word action be useful in the like relative sense, then action and passion are only two contrary relations. And it is no absurdity to suppose, that contrary relations may belong to the same thing, at the same time, with respect to different things. So, to suppose that there are acts of the soul by which a man voluntarily moves, and acts upon objects, and produces effects which yet themselves are effects of something else, and wherein the soul itself is the object of something acting upon, and influencing that, does not at all confound action and passion. The words may nevertheless be properly of opposite signification: there may be as true and real a difference between acting and being caused to act, though we should suppose

the soul to be both in the same volition, as there is between living and being quickened, or made to live. It is no more a contradiction, to suppose that action may be the effect of some other cause besides the agent or being that acts, than to suppose, that life may be the effect of some other cause, besides the liver, or the being that lives, in whom life is caused to be.

The thing which has led men into this inconsistent notion of action, when applied to volition, as though it were essential to this internal action, that the agent should be self-determined in it, and that the will should be the cause of it, was probably this, - that, according to the sense of mankind, and the common use of language, it is so, with respect to men's external actions, which are what originally, and according to the vulgar use and most proper sense of the word, are called actions. Men in these are self-directed, self-determined, and their wills are the cause of the motions of their bodies, and the external things that are done; so that unless men do them voluntarily, and of choice, and the action be determined by their antecedent volition, it is no action or doing of theirs. Hence some metaphysicians have been led unwarily, but exceeding absurdly, to suppose the same concerning volition itself, that that also must be determined by the will; which is to be determined by antecedent volition, as the motion of the body is; not considering the contradiction it implies.

But it is very evident, that in the metaphysical distinction between action and passion, (though long since become common and the general vogue,) due care has not been taken to conform language to the nature of things, or to any distinct, clear ideas; - as it is in innumerable other philosophical, metaphysical terms, used in these disputes; which has occasioned inexpressible difficulty, contention, error, and confusion. And thus probably it came to be thought that necessity was inconsistent with action, as these terms are applied to volition. First, these terms, action and necessity, are changed from their original meaning, as signifying external voluntary action and constraint, (in which meaning they are evidently inconsistent,) to signify quite other things, viz. volition itself, and certainty of existence. And when the change of signification is made, care is not taken to make proper allowances and abatements for the difference of sense; but still the same things are unwarily attributed to action and necessity, in the new meaning of the words, which plainly belonged to them in their first sense; and on this ground, maxims are established without any real foundation, as though they were the most certain truths, and the most evident dictates of reason.

But, however strenuously it is maintained, that what is necessary cannot be properly called action, and that a necessary action is a contradiction, yet it is probable there are few Arminian divines, who, if thoroughly tried, would stand to these principles. They will allow, that God is, in the highest sense, an active being, and the highest fountain of life and action; and they would not probably deny, that those that are called God's acts of righteousness, holiness, and faithfulness, are truly and properly God's acts, and God is really a holy agent in them; and yet, I trust, they will not deny, that God necessarily acts justly and faithfully, and that it is impossible for Him to act unrighteously and unholy.

The Reasons Why Some Think It Contrary To Common Sense, To Suppose Those Things Which Are Necessary, To Be Worthy of Either Praise Or Blame. It is abundantly affirmed and urged by Arminian writers, that it is contrary to common sense, and the natural notions and apprehensions of mankind, to suppose otherwise than that necessity (making no distinction between natural and moral necessity) is inconsistent, with virtue and vice, praise and blame, reward and punishment. And their arguments from hence have been greatly triumphed in; and have been not a little perplexing to many, who have been friendly to the truth, as clearly revealed in the holy Scriptures: it has seemed to them indeed difficult, to reconcile Calvinistic doctrines with the notions men commonly have of justice and equity. And the true reasons of it seem to be these that follow.

I. It is indeed a very plain dictate of common sense, that natural necessity is wholly inconsistent with just praise or blame. If men do things which in themselves are very good, fit to be brought to pass, and very happy effects, properly against their wills, and cannot help it; or do them from a necessity that is without their wills, or with which their wills have no concern or connection; then it is a plain dictate of common sense, that it is none of their virtue, nor any moral good in them; and that they are not worthy to be rewarded or praised, or at all esteemed, honoured, or loved on that account. And, on the other hand, that if, from like necessity, they do those things which in themselves are very unhappy and pernicious, and do them because they cannot help it; the necessity is such, that it is all one whether they will them or no; and the reason why they are done, is from necessity only, and not from their wills: it is a very plain dictate of common sense, that they are not at all to blame; there is no vice, fault, or moral evil at all in the effect done; nor are they who are thus necessitated, in any wise worthy to be punished, hated, or in the least disrespected, on that account.

In like manner, if things, in them selves good and desirable, are absolutely impossible, with a natural impossibility, the universal reason of mankind teaches, that this wholly and perfectly excuses persons in their not doing them.

And it is also a plain dictate of common sense, that if the doing things in themselves good, or avoiding things in themselves evil, is not absolutely impossible, with such a natural impossibility, but very difficult, with a natural difficulty, that is, a difficulty prior to, and not at all consisting in, will and inclination itself, and which would remain the same, let the inclination be what it will; then a person's neglect or omission is excused in some measure, though not wholly; his sin is less aggravated than if the thing to be done were easy. And if instead of difficulty and hindrance, there be a contrary natural propensity in the state of things to the thing to be done, or effect to he brought to pass, abstracted from any consideration of the inclination of the heart; though the propensity be not so great as to amount to a natural necessity, yet being some approach to it, so that the doing the good thing be very much from this natural tendency in the state of things, and but little from a good inclination; then it is a dictate of common sense, that there is so much the less virtue in what is done; and so it is less praiseworthy and rewardable. The reason is easy, viz. because such a natural propensity or tendency is an approach to natural necessity; and the greater the propensity, still so much the nearer is the approach to necessity. And, therefore, as natural necessity takes away or shuts out all virtue, so this propensity approaches to an abolition of virtue; that is, it diminishes it. And, on the other hand, natural difficulty, in the state of things, is an approach to natural impossibility. And as the latter, when it is complete and absolute, wholly takes away blame, so such difficulty takes away some blame, or diminishes blame; and makes the thing done to be less worthy of punishment.

II. Men, in their first use of such phrases as these, must, cannot, cannot help it, cannot avoid it, necessary, unable, impossible, unavoidable, irresistible, &c., use them to signify a necessity of constraint or restraint, a natural necessity or impossibility; or some necessity that the will has nothing to do in; which may be, whether men will or no; and which may be supposed to be just the same, let men's inclinations and desires be what they will. Such kind of terms, in their original use, I suppose, among all nations, are relative; carrying in their signification (as was before observed) a reference or respect to some contrary will, desire, or endeavour, which, it is supposed, is, or may be, in the case. All men find, and begin to find in early childhood, that there are innumerable things that cannot be done, which they desire to do; and innumerable things, which they are averse to, that must be, - they cannot avoid them, they will be, whether they choose them or no. It is to express this necessity, which men so soon and so often find, and which so greatly and early affects them in innumerable cases, that such terms and phrases are first formed; and it is to signify such a necessity, that they are first used, and that they

are most constantly used, in the common affairs of life; and not to signify any such metaphysical, speculative, and abstract notion, as that connection in the nature or course of things, which is between the subject and predicate of a proposition, and which is the foundation of the certain truth of that proposition; to signify which, they who employ themselves in philosophical inquiries into the first origin and metaphysical relations and dependencies of things, have borrowed these terms, for want of others. But we grow up from our cradles in a use of such terms and phrases entirely different from this, and carrying a sense exceeding diverse from that in which they are commonly used in the controversy between Arminians and Calvinists. And it being, as was said before, a dictate of the universal sense of mankind, evident to us as soon as we begin to think, that the necessity signified by these terms, in the sense in which we first learn them, does excuse persons and free them from all fault or blame; hence our idea of excusableness or faultlessness is tied to these terms and phrases by a strong habit, which is begun in childhood, as soon as we begin to speak, and grows up with us, and is strengthened by constant use and custom, the connection growing

The habitual connection which is in men's minds between blamelessness and those aforementioned terms, must, cannot, unable, necessary, impossible, unavoidable, &c. becomes very strong; because as soon as ever men begin to use reason and speech, they have occasion to excuse themselves, from the natural necessity signified by these terms, in numerous instances - I cannot do it; I could not help it. And all mankind have constant and daily occasion to use such phrases in this sense, to excuse themselves and others, in almost all the concerns of life, with respect to disappointments and things that happen, which concern and affect ourselves and others, that are hurtful, or disagreeable to us or them, or things desirable, that we or others fail of.

That a being accustomed to an union of different ideas, from early childhood, makes the habitual connection exceeding strong, as though such connection were owing to nature, is manifest in innumerable instances. It is altogether by such an habitual connection of ideas, that men judge of the bigness or distance of the objects of sight, from their appearance. Thus, it is owing to such a connection early established, and growing up with a person, that he judges a mountain, which he sees at ten miles distance, to be bigger than his nose, or further off than the end of it. Having been used so long to join a considerable distance and magnitude with such an appearance, men imagine it is by a dictate of natural sense: whereas, it would be quite otherwise with one that had his eyes newly opened, who had been born blind: he would have the same visible appearance, but natural sense would dictate no such thing, concerning the magnitude or distance of what appeared.

III. When men, after they had been so habituated to connect ideas of innocency or blamelessness with such terms, that the union seems to be the effect of mere nature, come to hear the same terms used, and learn to use them themselves, in the fore-mentioned new and metaphysical sense, to signify quite another sort of necessity, which has no such kind of relation to a contrary supposable will and endeavour; the notation of plain and manifest blamelessness, by this means, is, by a strong prejudice, insensibly and unwarily transferred to a case to which it by no means belongs: the change of the use of the terms, to a signification which is very diverse, not being taken notice of, or adverted to. And there are several reasons why it is not.

1. The terms, as used by philosophers, are not very distinct and clear in their meaning: few use them in a fixed, determined sense. On the contrary, their meaning is very vague and confused, - which is what commonly happens to the words used to signify things intellectual and moral, and to express what Mr. Locke calls mixed modes. If men had a clear and distinct understanding of what is intended by these metaphysical terms, they would be able more easily to compare them with their original and common sense; and so would not be so easily led into delusion by any sort of terms in the world, as by words of this sort.

2. The change of the signification of the terms, is the more insensible, because the things signified, though indeed very different, yet do in some generals agree. In necessity, that which is vulgarly so called, there is a strong connection between the thing said to be necessary, and some thing antecedent to it in the order of nature; so there is also in philosophical necessity. And though in both kinds of necessity the connection cannot be called by that name, with relation to an opposite will or endeavour, to which it is superior; which is the case in vulgar necessity; yet, in both the connection is prior to will and endeavour, and so, in some respect, superior. In both kinds of necessity, there is a foundation for some certainty of the proposition that affirms the event. - The terms used being the same, and the things signified agreeing in these and some other general circumstances; and the expressions, as used by philosophers, being not well defined, and so of obscure and loose signification; hence persons are not aware of the great difference and the notions of innocence or faultiness, which were so strongly associated with them, and were strictly united in their minds, ever since they can remember, remain united with them still, as if the union were altogether natural and necessary; and they that go about to make a separation, seem to them to do great violence, even to nature itself.

IV. Another reason why it appears difficult to reconcile it with reason, that men should be blamed for that which is necessary with a moral necessity, (which, as was observed before, is a species of philosophical necessity) is, that for want of due consideration, men inwardly entertain that apprehension, that this necessity may be against men's wills and sincere endeavors. They go away with that notion, that men may truly will, and wish, and strive, that it may be otherwise, but that invincible necessity stands in the way. And many think thus concerning themselves: some, that are wicked men, think they wish that they were good, that they love God and holiness; but yet do not find that their wishes produce the effect. - The reasons why men think so, are as follow: (1.) They find what may be called an indirect willingness to have a better will, in the manner before observed. For it is impossible, and a contradiction, to suppose the will to be directly and properly against itself. And they do not consider, that this indirect willingness is entirely a different thing from properly willing the thing that is the duty and virtue required; and that there is no virtue in that sort of willingness which they have. They do not consider, that the volitions which a wicked

man may have that he loved God, are no acts of the will at all against the moral evil of not loving God; but only some disagreeable consequences. But the making the requisite distinction requires more care of reflection and thought than most men are used to. And men, through a prejudice in their own favour, are disposed to think well of their own desires and dispositions, and to account them good and virtuous, though their respect to virtue be only indirect and remote, and it is nothing at all that is virtuous that truly excites or terminates their inclinations. (2.) Another thing that insensibly lends and beguiles men into a supposition that this moral necessity or impossibility is, or may be, against men's wills and true endeavors, is the derivation and formation of the terms themselves, that are often used to express it, which is such as seems directly to point to, and holds this forth. Such words, for instance, as unable, unavoidable, impossible, irresistible, which carry a plain reference to a supposable power exerted, endeavors used, resistance made, in opposition to the necessity; and the persons that hear them, not considering nor suspecting but that they are used in their proper sense; that sense being therefore understood, there does naturally, and as it were necessarily, arise in their

minds a supposition, that it may be so indeed, that true desires and endeavors may take place, but that invincible necessity stands in the way, and renders them vain and to no effect.

V. Another thing, which makes persons more ready to suppose it to be contrary to reason, that men should be exposed to the punishments threatened to sin, for doing those things which are morally necessary, or not doing those things morally impossible, is, that imagination strengthens the argument, and adds greatly to the power and influence of the seeming reasons against it, from the greatness of that punishment. To allow that they may be justly exposed to a small punishment, would not be so difficult. Whereas, if there were any good reason in the case, if it were truly a dictate of reason, that such necessity was inconsistent with faultiness, or just punishment, the demonstration would be equally certain with respect to a small punishment, or any punishment at all, as a very great one; but it is not equally easy to the imagination. They that argue against the justice of damning men for those things that are thus necessary, seem to make their argument the stronger, by setting forth the greatness of the punishment in strong expressions: - " That a man should be cast into eternal burnings, that he should be made to fry in hell to all eternity, for those things which he had no power to avoid, and was under a fatal, unfrustrable, invincible necessity of doing."

It Is Agreeable To Common sense, And The Natural Notions of Mankind, To Suppose Moral Necessity To Be Consistent With Praise And Blame, Reward And Punishment. Whether the reasons that have been given, why it appears difficult to some persons to reconcile with common sense the praising or blaming, rewarding or punishing those things which are morally necessary, are thought satisfactory, or not; yet it most evidently appears, by the following things, that if this matter be rightly understood, setting aside all delusion arising from the impropriety and ambiguity of terms, this is not at all inconsistent with the natural apprehensions of mankind, and that sense of things which is found every where in the common people, who are furthest from having their thoughts perverted from their natural channel, by metaphysical and philosophical subtleties; but, on the contrary, altogether agreeable to, and the very voice and dictate of, this natural and vulgar sense.

1. This will appear, if we consider what the vulgar notion of blameworthiness is. The idea which the common people, through all ages and nations, have of faultiness, I suppose to be plainly this; a person's being or doing wrong, with his own will and pleasure; containing these two things: 1. His doing wrong when he does as he pleases: 2. His pleasures being wrong. Or, in other words, perhaps more intelligibly expressing their notion, a person's having his heart wrong; and doing wrong from his heart. And this is the sum total of the matter.

The common people do not ascend up in their reflections and abstractions to the metaphysical sources, relations, and dependencies of things, in order to form their notion of faultiness or blameworthiness. They do not wait till they have decided by their refinings, what first determines the will; whether it be determined by something extrinsic or intrinsic; whether volition determines volition, or whether the understanding determines the will; whether there be any such thing as metaphysicians mean by contingence (if they have any meaning); whether there be a sort of a strange, unaccountable sovereignty in the will, in the exercise of which, by its own sovereign acts, it brings to pass all its own sovereign acts. They do not take any part of their notion of fault or blame from the resolution of any such question. If this were the case, there are multitudes, yea, the far greater part of mankind, nine hundred and ninety-nine out of a thousand, would live and die without having any such notion as that of fault ever entering into their heads, or without so much as one having any conception that any body was to be either blamed or commended for any thing. To be sure it would be a long time before men came to have such notions. Whereas it is manifest, they are some of the first notions that appear in children; who discover, as soon as they can think, or speak, or act at all as rational creatures, a sense of desert.

And certainly, in forming their notion of it, they make no use of metaphysics. All the ground they go upon consists in these two things, experience, and a natural sensation of a certain fitness or agreeableness which there is in uniting such moral evil as is above described, viz, a being or doing wrong with the will, and resentment in others, and pain inflicted on the person in whom this moral evil is. Which natural sense is what we call by the name of conscience.

It is true, the common people and children, in their notion of any faulty act or deed, of any person, do suppose that it is the person's own act and deed. But this is all that belongs to what they understand by a thing's being a person's own deed or action; even that it is something done by him of choice. That some exercise or motion should begin of itself, does not belong to their notion of an action or doing. If so, it would belong to their notion of it, that it is something which is the cause of its own beginning; and that is as much as to say, that it is before it begins to be. Nor is their notion of an action, some motion or exercise that begins accidentally, without any cause or reason; for that is contrary to one of the prime dictates of common sense, namely, that every thing that begins to be, has some cause or reason why it is.

The common people, in their notion of a faulty or praiseworthy deed or work done by any one, do suppose that the man does it in the exercise of liberty. But then their notion of liberty is only a person's having opportunity of doing as he pleases. They have no notion of liberty consisting in the will's first acting, and so causing its own acts; and determining, and so causing its own determinations; or choosing, and so causing its own choice. Such a notion of liberty is what none have, but those that have darkened their own minds with confused metaphysical speculation, and abstruse and ambiguous terms. If a man is not restrained from acting as his will determines, or constrained to act otherwise, then he has liberty, according to common notions of liberty, without taking into the idea that grand contradiction of all, the determinations of a man's free will being the effects of the determinations of his free will. - Nor have men commonly any notion of freedom consisting in indifference. For if so, then it would he agreeable to their notion, that the greater indifference men act with, the more freedom they act with; whereas the reverse is true. He that, in acting, proceeds with the fullest inclination, does what he does with the greatest freedom, according to common sense. And so far is it from being agreeable to common sense, that such liberty as consists in indifference is requisite to praise or blame, that, on the contrary, the dictate of every man's natural sense through the world is, that the further he is from being indifferent in His acting good or evil, and the more he does either with full and strong inclination, the more is he esteemed or abhorred, commended or condemned.

II. If it were inconsistent with the common sense of mankind, that men should be either to be blamed or commended in any volitions they have or fail of, in case of moral necessity or impossibility; then it would surely also be agreeable to the same sense and reason of mankind, that the nearer the case approaches to such a moral necessity or impossibility, either through a strong antecedent moral propensity, on the one hand or a great antecedent opposition and difficulty on the other, the nearer does it approach to a being neither blameable nor commendable; so that acts exerted with such preceding propensity, would be worthy of proportionably less praise; and when omitted, the act being attended with such difficulty, the omission would be worthy of less blame. It is so, as was observed before, with natural necessity and impossibility, propensity and difficulty: as it is a plain dictate of the sense of all mankind, that natural necessity and impossibility take away all blame and praise; and therefore, that the nearer the approach is to these, through previous propensity or difficulty, so praise and blame are proportionably diminished. And if it were as much a dictate of common sense, that moral necessity of doing or impossibility of avoiding takes away all praise and blame, as that natural necessity or impossibility does this; then, by a perfect parity of reason, it would be as much the dictate of common sense, that an approach to moral necessity of doing, or impossibility of avoiding, diminishes praise and blame, as that an approach to natural necessity and impossibility does so.

It is equally the voice of common sense, that persons are excusable in part in neglecting things difficult against their wills, as that they are excusable wholly in neglecting things impossible against their wills. And if it made no difference, whether the impossibility were natural and against the will, or moral lying in the will, with regard to excusableness; so neither would it make any difference, whether the difficulty, or approach to necessity, be natural against the will, or moral, lying in the propensity of the will.

But it is apparent, that the reverse of these things is true. If there be an approach to a moral necessity in a man's exertion of good acts of will, they being the exercise of a strong propensity to good, and a very powerful love to virtue; it is so far from being the dictate of common sense, that he is less virtuous, and the less to be esteemed, loved, and praised; that it is agreeable to the natural notions of all mankind, that he is so much the better man, worthy of greater respect, and higher commendation. And the stronger the inclination is, and the nearer it approaches to necessity in that respect; or to impossibility of neglecting the virtuous act, or of doing a vicious one; still the more virtuous, and worthy of higher commendation. And, on the other hand, if a man exerts evil acts of mind; as for instance, acts of pride or malice, from a rooted and strong habit or principle of haughtiness and maliciousness, and a violent propensity of heart to such acts; according to the natural sense of men, he is so far from being the less hateful and blameable on that account, that he is so much the more worthy to be detested and condemned by all that observe him.

Moreover, it is manifest that it is no part of the notion, which mankind commonly have of a blameable or praiseworthy act of the will, that it is an act which is not determined by an antecedent bias or motive, but by the sovereign power of the will itself; because, if so, the greater hand such causes have in determining any acts of the will, so much the less virtuous or vicious would they be accounted; and the less hand, the more virtuous or vicious. Whereas the reverse is true: men do not think a good act to be the less praiseworthy for the agent's being much determined in it by a good inclination or a good motive, but the more. And if good inclination or motive has but little influence in determining the agent, they do not think his act so much the more virtuous, but the less. And so concerning evil acts, which are determined by evil motives or inclinations.

Yea, if it be supposed, that good or evil dispositions are implanted in the hearts of men by nature itself; (which, it is certain, is vulgarly supposed in innumerable cases,) yet it is not commonly supposed, that men are worthy of no praise or dispraise for such dispositions; although what is natural is undoubtedly necessary, nature being prior to all acts of the will whatsoever. Thus, for instance, if a man appears to be of a very haughty or malicious disposition, and is supposed to be so by his natural temper, it is no vulgar notion, no dictate of the common sense and apprehension of men, that such dispositions are no vices or moral evils, or that such persons are not worthy of disesteem, or odium and dishonour; or that the proud or malicious acts which flow from such natural dispositions, are worthy of no resentment. Yea, such vile natural dispositions, and the strength of them, will commonly be mentioned rather as an aggravation of the wicked acts that come from such a fountain, than an extenuation of them. Its being natural for men to act thus, is often observed by men in the height of their indignation: they will say, "It is his very nature; he is of a vile natural temper; it is as natural to him to act so, as it is to breathe; he cannot help serving the devil," &c. But it is not thus with regard to hurtful, mischievous things, that any are the subjects or occasions of, by natural necessity, against their inclinations. In such a case, the necessity, by the common voice of mankind, will be spoken of as a full excuse. - Thus, it is very plain, that common sense makes a vast difference between these two kinds of necessity, as to the judgment it makes of their influence on the moral quality and desert of men's actions.

And these dictates of men's minds are so natural and necessary, that it may be very much doubted whether, the Arminians themselves have ever got rid of them; yea, their greatest doctors, that have gone furthest in defense of their metaphysical notions of liberty, and have brought their arguments to their greatest strength, and, as they suppose, to a demonstration, against the consistence of virtue and vice with any necessity; it is to be questioned, whether there is so much as one of them, but that, if he suffered very much from the injurious acts of a man under the power of an invincible haughtiness and malignancy of temper, would not, from the fore-mentioned natural sense of mind, resent it far otherwise, than if as great sufferings came upon him from the wind that blows, and fire that burns, by natural necessity; and otherwise than he would, if he suffered as much from the conduct of a man perfectly delirious; yea, though he first brought his distraction upon him some way by his own fault.

Some seem to disdain the distinction that we make between natural and moral necessity, as though it were altogether impertinent in this controversy: "that which is necessary (say they) is necessary; it is that which must be, and cannot be prevented. And that which is impossible, is impossible, and cannot be done: and therefore none can be to blame for not doing it," And such comparisons are made use of, as the commanding of a man to walk who has lost his legs, and condemning and punishing him for not obeying; inviting and calling upon a man who is shut up in a strong prison, to come forth, &c. But, in these things, Arminians are very unreasonable. Let common sense determine whether there be not a great difference between these two cases; the one, that of a man who has offended his prince, and is cast into prison; and after he has laid there a while, the king comes to him, calls him to come forth to him; and tells him, that if he will do so, and will fall down before him, and humbly beg his pardon, he shall be forgiven and set at liberty, and also be greatly enriched, and advanced to honour; the prisoner heartily repents of the folly and wickedness of his offence against his prince,

is thoroughly disposed to abase himself, and accept of the king's offer; but is confined by strong walls, with gates of brass, and bars of iron. The other case is, that of a man who is of a very unreasonable spirit, of a haughty, ungrateful, wilful disposition; and, moreover, has been brought up in traitorous principles, and has his heart possessed with an extreme and inveterate enmity to his lawful sovereign; and for his rebellion is cast into prison, and lies long there, loaded with heavy chains, and in miserable circumstances. At length the compassionate prince comes to the prison, orders his chains to be knocked off, and his prison-doors to be set wide open; calls to him, and tells him, if he will come forth to him, and fall down before him, acknowledge that he has treated him unworthily, and ask his forgiveness, he shall be forgiven, set at liberty, and set in a place of great dignity and profit in his court. But he is stout and stomachful, and full of haughty malignity, that he cannot be willing to accept the offer: his rooted strong pride and malice have perfect power over him, and as it were bind him, by binding his heart: the opposition of his heart has the mastery over him, having an influence on his

mind far superior to the king's grace and condescension, and to all his kind offers and promises. Now, is it agreeable to common sense to assert, and stand to it, that there is no difference between these two cases, as to any worthiness of blame in the prisoners; because, forsooth, there is a necessity in both, and the required act in each case is impossible? It is true, a man's evil dispositions may be as strong and immoveable as the bars of a castle. But who cannot see, that when a man, in the latter case, is said to be unable to obey the command, the expression is used improperly, and not in the sense it has originally, and in common speech; and that it may properly be said to be in the rebel's power to come out of prison, seeing he can easily do it if he pleases; though by reason of his vile temper of heart, which is fixed and rooted, it is impossible that it should please him?

Upon the whole, I presume there is no person of good understanding, who impartially considers the things which have been observed, but will allow, that it is not evident, from the dictates of the common sense, or natural notions of mankind, that moral necessity is inconsistent with praise and blame. And, therefore, if the Arminians would prove any such inconsistency, it must be by some philosophical and metaphysical arguments, and not common sense.

There is a grand illusion in the pretended demonstration of Arminians from common sense. The main strength of all these demonstrations lies in that prejudice, that arises through the insensible change of the use and meaning of such terms as liberty, able, unable, necessary, impossible, unavoidable, invincible, action, &c. from their original and vulgar sense, to a metaphysical sense, entirely diverse; and the strong connection of the ideas of blamelessness, &c. with some of these terms, by a habit contracted and established while these terms were used in their first meaning. This prejudice and delusion is the foundation of all those positions they lay down as maxims, by which most of the Scriptures, which they allege in this controversy, are interpreted, and on which all their pompous demonstrations from Scripture and reason depend. From this secret delusion and prejudice they have almost all their advantages; it is the strength of their bulwarks, and the edge of their weapons. And this is the main ground of all the right they have to treat their neighbours in so assuming a manner, and to insult others, perhaps as wise and good as themselves, as weak bigots, men that dwell in the dark caves of superstition, perversely set, obstinately shutting their eyes against the noon-day light, enemies to common sense, maintaining the first-born of absurdities, &c. &c. But perhaps an impartial consideration of the things which have been observed in the preceding parts of this Inquiry, may enable the lovers of truth better to judge, whose doctrine is indeed absurd, abstruse, self-contradictory, and inconsistent with common sense, and many ways repugnant to the universal dictates of the reason of mankind.

Corol. From things which have been observed, it will follow, that it is agreeable to common sense to suppose that the glorified saints have not their freedom at all diminished in any respect: and that God himself has the highest possible freedom according to the true and proper meaning of the term; and that he is, in the highest possible respect, an agent and active in the exercise of his infinite holiness; though he acts therein, in the highest degree necessarily: and his actions of this kind, are in the highest, most absolutely perfect manner, virtuous and praiseworthy; and are so, for that very reason, because they are most perfectly necessary.