SECT. III.

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 the following:

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 attended with very happy effects, properly against their Wills; or do them from a necessity that is without their Wills, or with which their Wills have no concern or connexion; then it is a plain dictate of common Sense, that such doings are none of their virtue, nor have they any moral good in them; and that the persons 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 themselves 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 of 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 connexion in the nature or course of things, which is between the subject and predicative of a proposition, and which is the foundation of the certain truth of that proposition; to signify which, they who employ themselves in philosophical 64 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 connexion growing stronger and stronger.

The habitual connexion, which is in men’s minds between Blamelessness and those forementioned 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 to obtain.

That our being accustomed to an union of different ideas, from early childhood, makes the habitual connexion exceeding strong, as though such connexion were owing to nature, is manifest in innumerable instances. It is altogether by such an habitual connexion 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 connexion 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 in the forementioned 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.

l. 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 commonly happens to the words used to signify things intellectual and moral, and to express what Mr. Locke calls mixt 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 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 connexion between the thing said to be necessary, and some thing antecedent to it, in the order of nature; so there is also a philosophical necessity. And though in both kinds of necessity, the connexion 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 connexion 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 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 what 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 of 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 leads 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 of the terms often used to express it. 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 65 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,” &c.