the bringing to pass the thing willed and endeavored. But as these terms are often used by philosophers and divines, especially writers on controversies about free will, they are used in a quite different, and far more extensive sense, and are applied to many cases wherein no will or endeavor for the bringing of the thing to pass, is or can be supposed, but is actually denied and excluded in the nature of the case

As the words necessary, impossible, unable, &c., are used by polemic writers, in a sense diverse from their common signification, the like has hap pened to the term contingent. Any thing is said to be contingent, or to come to pass by chance or accident, in the original meaning of such words, when its connection with its causes or antecedents, according to the established course of things, is not discerned; and so is what we have no means of the foresight of. And especially is any thing said to be contingent or accidental with regard to Is, when any thing comes to pass that we are concerned in, as occasions or subjects, without our foreknowledge, and beside our design and scope.

But the word contingent is abundantly used in a very different sense; not for that whose connection with the series of things we cannot discern, so as to foresee the event, but for something which has absolutely no previous ground or reason, with which its existence has any fixed and certain connection.

SECTION IV.

Of the Distinction of Natural and Moral Necessity, and Inability.

THAT Necessity which has been explained, consisting in an infallible connection of the things signified by the subject and predicate of a proposition, as intelligent beings are the subjects of it, is distinguished into moral and natural Necessity.

1

I shall not now stand to inquire whether this distinction be a proper and perfect distinction; but shall only explain how these two sorts of Necessity are understood, as the terms are sometimes used, and as they are used in the following discourse.

The phrase, moral Necessity, is used variously; sometimes it is used for a Necessity of moral obligation. So we say, a man is under Necessity, when he is under bonds of duty and conscience, which he cannot be discharged from. So the word Necessity is often used for great obligation in point of interest. Sometimes by moral Necessity is meant that apparent connection of things, which is the ground of moral evidence; and so is distinguished from absolute Necessity, or that sure connection of things, that is a foundation for infallible certainty. In this sense, moral Necessity signifies much the same as that high degree of probability, which is ordinarily sufficient to satisfy, and be relied upon by mankind, in their conduct and behavior in the world, as they would consult their own safety and interest, and treat others properly as members of society. And sometimes by moral Necessity is meant that Necessity of connection and consequence, which arises from such moral causes, as the strength of inclination, or motives, and the connection which there is in many cases between these, and such certain volitions and actions. And it is in this sense, that I use the phrase, moral Necessity, in the following discourse.

By natural Necessity, as applied to men, I mean such Necessity as men are under through the force of natural causes; as distinguished from what are called moral causes, such as habits and dispositions of the heart, and moral

motives and inducements. Thus men placed in certain circumstances, are the subjects of particular sensations by Necessity; they feel pain when their bodies are wounded; they see the objects presented before them in a clear light, when their eyes are opened; so they assent to the truth of certain propositions, as soon as the terms are understood; as that two and two make four, that black is not white, that two parallel lines can never cross one another; so by a natural Necessity men's bodies move downwards, when there is nothing to support them.

But here several things may be noted concerning these two kinds of Necessity.

1. Moral Necessity may be as absolute, as natural Necessity. That is, the effect may be as perfectly connected with its moral cause, as a natural necessary effect is with its natural cause. Whether the Will in every case is necessarily determined by the strongest motive, or whether the Will ever makes any resistance to such a motive, or can ever oppose the strongest present inclination, or not; if that matter should be controverted, yet I suppose none will deny, but that, in some cases, a previous bias and inclination, or the motive presented, may be so powerful, that the act of the Will may be certainly and indissolubly connected therewith. When motives or previous biases are very strong, all will allow that there is some difficulty in going against them. And if they were yet stronger, the difficulty would be still greater. And therefore, if more were still added to their strength, to a certain degree, it would make the difficulty so great, that it would be wholly impossible to surmount it; for this plain reason, because whatever power men may be supposed to have to surmount difficulties, yet that power is not infinite; and so goes not beyond certain limits. If a man can surmount ten degrees of difficulty of this kind with twenty degrees of strength, because the degrees of strength are beyond the degrees of difficulty; yet if the difficulty be increased to thirty, or a hundred, or a thousand degrees, and his strength not also increased, his strength will be wholly insufficient to surmount the difficulty. As therefore it must be allowed, that there may be such a thing as a sure and perfect connection between moral causes and effects; so this only is what I call by the name of moral Necessity.

2. When I use this distinction of moral and natural Necessity, I would not be understood to suppose, that if any thing comes to pass by the former kind of Necessity, the nature of things is not concerned in it, as well as in the latter. I do not mean to determine, that when a moral habit or motive is so strong, that the act of the Will infallibly follows, this is not owing to the nature of things. But these are the names that these two kinds of Necessity have usually been called by; and they must be distinguished by some names or other; for there is a distinction or difference between them, that is very important in its consequences; which difference does not lie so much in the nature of the connection, as in the two terms connected. The cause with which the effect is connected, is of a particular kind, viz., that which is of moral nature; either some previous habitual disposition, or some motive exhibited to the understanding. And the effect is also of a particular kind; being likewise of a moral nature; consisting in some inclination or volition of the soul or voluntary action.

I suppose, that Necessity which is called natural, in distinction from moral necessity, is so called, because mere nature, as the word is vulgarly used, is concerned, without any thing of choice. The word nature is often used in opposition to choice; not because nature has indeed never any hand in our choice; but this probably comes to pass by means that we first get our notion

of nature from that discernible and obvious course of events, which we observe in many things that our choice has no concern in; and especially in the material world; which, in very many parts of it, we easily perceive to be in a settled course; the stated order and manner of succession being very apparent. But where we do not readily discern the rule and connection, (though there be a connection, according to an established law, truly taking place,) we signify the manner of event by some other name. Even in many things which are seen in the material and inanimate world, which do not discernibly and obviously come to pass according to any settled course, men do not call the manner of the event by the name of nature, but by such names as accident, chance, contingence, &c. So men make a distinction between nature and choice; as though they were completely and universally distinct. Whereas, I suppose none will deny but that choice, in many cases, arises from nature, as truly as other events. But the dependence and connection between acts of volition or choice, and their causes, according to established laws, is not so sensible and obvious. And we observe that choice is as it were a new principle of motion and action, different from that established law and order of things which is most obvious, that is seen especially in corporeal and sensible things; and also the choice often interposes, interrupts and alters the chain of events in these external objects, and causes them to proceed otherwise than they would do, if let alone, and left to go on according to the laws of motion among themselves. Hence it is poken of as if it were a principle of motion entirely distinct from nature, and properly set in opposition to it. Names being commonly given to things, according to what is most obvious, and is suggested by what appears to the senses without reflection and research.

3. It must be observed, that in what has been explained, as signified by the name of moral Necessity, the word Necessity is not used according to the original design and meaning of the word; for, as was observed before, such terms, necessary, impossible, irresistible, &c., in common speech, and their most proper sense, are always relative; having reference to some supposable voluntary opposition or endeavor, that is insufficient. But no such opposition,. or contrary will and endeavor, is supposable in the case of moral Necessity; which is a certainty of the inclination and will itself; which does not admit of the supposition of a will to oppose and resist it. For it is absurd' to suppose the same individual will to oppose itself, in its present act; or the present choice to be opposite to, and resisting present choice; as absurd as it is to talk of two contrary motions, in the same moving body, at the same time.. And therefore the very case supposed never admits of any trial whether an opposing or resisting will can overcome this Necessity.

What has been said of natural and moral Necessity, may serve to explain. what is intended by natural and moral Inability. We are said to be naturally unable to do a thing, when we cannot do it if we will, because what is most commonly called nature does not allow of it, or because of some impeding defect or obstacle that is extrinsic to the will, either in the faculty of understanding, con-stitution of body, or external objects. Moral Inability consists not in any of these things; but either in the want of inclination, or the strength of a contrary inclination, or the want of sufficient motives in view, to induce and excite the act of the will, or the strength of apparent motives to the contrary. Or both these inay be resolved into one; and it may be said in one word, that moral Inability consists in the opposition or want of inclination. For when a person is unable to will or choose such a thing, through a defect of motives, or prevalence of contrary motives, it is the same thing as his being unable through the want of an inclination,

or the prevalence of a contrary inclination, in such circumstances, and under the influence of such views.

To give some instances of this moral Inability. A woman of great honor and chastity may have a moral Inability to prostitute herself to her slave. A child of great love and duty to his parents, may be unable to be willing to kill his father A very lascivious man, in case of certain opportunities and temptations, and in the absence of such and such restraints, may be unable to forbear gratifying his lust. A drunkard, under such and such circumstances, may be unable to forbear taking of strong drink. A very malicious man may be unable to exert benevolent acts to an ememy, or to desire his prosperity; yea, some may be so under the power of a vile disposition, that they may be unable to love those who are most worthy of their esteem and affection. A strong habit of virtue, and a great de gree of holiness may cause a moral Inability to love wickedness in general, may render a man unable to take complacence in wicked persons or things; or to choose a wicked life, and prefer it to a virtuous life. And on the other hand, a great degree of habitual wickedness may lay a man under an inability to love and choose holiness; and render him utterly unable to love an infinitely holy being, or to choose and cleave to him as his chief good.

Here it may be of use to observe this distinction of moral Inability, viz., of that which is general and habitual, and that which is particular and occasional. By a general and habitual moral Inability, I mean an Înability in the heart to all exercises or acts of will of that nature or kind, through a fixed and habitual inclination, or an habitual and stated defect, or want of a certain kind of inclination. Thus a very ill natured man may be unable to exert such acts of benevolence, as another, who is full of good nature, commonly exerts; and a man, whose heart is habitually void of gratitude, may be unable to exert such and such grateful acts, through that stated defect of a grateful inclination. By particular and occasional moral Inability, I mean an Inability of the will or heart to a particular act, through the strength or defect of present motives, or of inducements presented to the view of the understanding, on this occasion. If it be so, that the will is always determined by the strongest motive, then it must always have an Inability, in this latter sense, to act otherwise than it does; it not being possible, in any case, that the will should, at present, go against the motive which has now, all things considered, the greatest strength and advantage to excite and induce it. The former of these kinds of moral Inability, consisting in that which is stated, habitual and general, is most commonly called by the name of Inability, because the word Inability, in its most proper and original signification, has espect to some stated defect.

And this especially obtains the name of Inability also upon another account: 1 before observed, that the word Inability in its original and most common use, is a relative term; and has respect to will and endeavor, as supposable in the case, and as insufficient to bring to pass the thing desired and endeavored. Now there may be more of an appearance and shadow of this, with respect to the acts which arise from a fixed and strong habit, than others that arise only from transient occasions and causes. Indeed will and endeavor against, or diverse from present acts of the will, are in no case supposable, whether those acts be occasional or habitual; for that would be to suppose the will, at present, to be otherwise than, at present, it is. But yet there may be will and endeavor against future acts of the will, or volitions that are likely to take place, as viewed at a distance. It is no contradiction to suppose that the acts of the will at one time, may be against the acts of the will at another time; and there may be desires and endeavors to prevent or excir future acts of the will; but such desires and

endeavors are, in many cases, rendered insufficient and vain, through fixedness of habit when the occasion returns, the strength of habit overcomes, and baffles all such opposition. In this respect, a man may be in miserable slavery and bondage to a strong habit. But it may be comparatively easy to make an alteration with respect to such future acts as are only occasional and transient; because the occasion or transient cause, if foreseen, may often easily be prevented or avoided. On this account, the moral Inability that attends fixed habits, especially obtains the name of Inability. And then, as the will may remotely and indirectly resist itself, and do it in vain, in the case of strong habits; so reason may resist present acts of the will, and its resistance be insufficient; and this is more commonly the case also, when the acts arise from strong habit.

But it must be observed concerning moral Inability, in each kind of it, that the word Inability is used in a sense very diverse from its original import. The word signifies only a natural Inability, in the proper use of it; and is applied to such cases only wherein a present will or inclination to the thing, with respect to which a person is said to be unable, is supposable. It cannot be truly said, according to the ordinary use of language, that a malicious man, let him be ever so malicious, cannot hold his hand from striking, or that he is not able to show his neighbor kindness; or that a drunkard, let his appetite be ever so strong, cannot keep the cup from his mouth. In the strictest propriety of speech, a man has a thing in his power, if he has it in his choice, or at his election: and a man cannot be truly said to be unable to do a thing, when he can do it if he will. It is improperly said, that a person cannot perform those external actions which are dependent on the act of the will, and which would be easily performed, if the act of the will were present. And if it be improperly said, that he cannot perform those external voluntary actions, which depend on the will, it is in some respect more improperly said, that he is unable to exert the acts of the will themselves; because it is more evidently false, with respect to these, that he cannot if he will: for to say so, is a downright contradiction: it is to say, he cannot will, if he does will. And in this case, not only is it true, that it is easy for a man to do the thing if he will, but the very willing is the doing; when once he has willed, the thing is performed; and nothing else remains to be done. Therefore, in these things to ascribe a non-performance to the want of power or ability, is not just; because the thing wanting is not a being able, but a being willing. There are faculties of mind, and capacity of nature, and every thing else sufficient, but a disposition: nothing is wanting but a will.

SECTION V.

Concerning the Notion of Liberty, and of Moral Agency.

THE plain and obvious meaning of the words Freedom and Liberty, in common speech, is power, opportunity or advantage, that any one has, to do as he pleases. Or in other words, his being free from hinderance or impediment in the way of doing, or conducting in any respect, as he wills. And the contrary to Liberty, whatever name we call that by, is a person' being hindered or unable to conduct as he will, or being necessitated to do otherwise.

*

* I say not only doing, but conducting; because a voluntary forbearing to do, sitting still, keeping silence, &c., are instances of persons' conduct, about which Liberty is exe a ised; though they are not so properly called doing.

VOL. II.