their multiplying such Texts of Scripture is infignificant and vain.

It may further be obferved, that fuch Scriptures as they bring, are really againft them, and not for them. As it has been demonftrated, that 'tis their Scheme, and not ours, that is inconfiftent with the Ufe of Motives and Perfuafives, or any moral Means whatsoever, to induce Men to the Practice of Virtue, or abftaining from Wickednefs Their Principles, and not ours, are repugnant to moral Agency, and inconfiftent with moral Government, with Law or Precept, with the Nature of Virtue or Vice, Reward or Punishment, and with every Thing whatfoever of a moral Nature, either on the Part of the moral Governour, or in the State, Actions or Conduct of the Subject.

SECTION XII.

Of a fuppofed Tendency of thefe Principles to Atheism and Licentioufnefs.

IF

F any object against what has been maintain'd, that it tends to Atheism; I know not on what Grounds fuch an Objection can be raised, unless it be that fome Atheists have held a Doctrine of Neceffity which they fuppofe to be like this. But if it be fo, I am perfuaded the Arminians would not look upon it juft, that their Notion of Freedom and Contingence fhould be charged with a Tendency to all the Errors that ever any embraced, who have held fuch Opinions. The Stoic Philofophers, whom the Calvinists are charged with agreeing with, were no Atheists, but the greatest Theifts, and nearest a-kin to Christians in their

Opinions concerning the Unity and the Perfections of the Godhead, of all the Heathen Philofophers. And Epicurus, that chief Father of Atheism, maintain'd no fuch Doctrine of Neceffity, but was the greatest Maintainer of Contingence.

The Doctrine of Neceffity, which supposes a neceffary Connection of all Events, on fome antecedent Ground and Reafon of their Existence, is the only Medium we have to prove the Being of God. And the contrary Doctrine of Contingence, even as maintain'd by Arminians (which certainly implies or infers, that Events may come into Exiftence, or begin to be, without Dependence on any Thing foregoing, as their Caufe, Ground or Reafon) takes away all Proof of the Being of God; which Proof is funimarily exprefs'd by the Apostle, in Rom. i. 20. And this is a Tendency to Atheism with a Witnefs. So that indeed it is the Doctrine of Arminians, and not of the Calvinists, that is justly charged with a Tendency to Atheism; it being built on a Foundation that is the utter Subverfion of every demonstrative Argument for the Proof of a Deity; as has been fhewn, Part II.

Sect. III.

And whereas it has often been faid, that the Calvinistic Doctrine of Neceffity, faps the Foundations of all Religion and Virtue, and tends to the greateft Licentioufnefs of Practice: This Objection is built on the Pretence, that our Doctrine renders vain all Means and Endeavours, in order to be virtuous and religious. Which Pretence has been already particularly confidered in the 5th Section of this Part; where it has been demonftrated, that this Doctrine has no fuch Tendency but that fuch a Tendency is truly to be charged on the contrary Doctrine: inafmuch as the No

tion of Contingence, which their Doctrine implies, in its certain Confequences, overthrows all Connection, in every Degree, between Endeavour and Event, Means and End.

And befides, if many other Things which have been obferved to belong to the Arminian Doctrine, or to be plain Confequences of it, be confidered, there will appear juft Reason to suppose that it is that, which must rather tend to Licentiousness. Their Doctrine excufes all evil Inclinations, which Men find to be natural; becaufe in fuch Inclinations, they are not felf-determined, as fuch Inclinations are not owing to any Choice or Determination of their own Wills. Which leads Men wholly to justify themselves in all their wicked Actions, fo far as natural Inclination has had a Hand in determining their Wills, to the Commiffion of them. Yea, thefe Notions which fuppofe moral Neceffity and Inability to be inconfiftent with Blame or moral Obligation, will di rectly lead Men to justify the vileft Acts and Practices, from the Strength of their wicked Inclinations of all Sorts; ftrong Inclinations inducing a moral Neceffity; yea, to excufe every Degree of evil Inclination, fo far as this has evidently prevailed, and been the Thing which has determined their Wills: Because, fo far as antecedent Inclination determined the Will, fo far the Will was without Liberty of Indifference and Self-determination. Which at laft will come to this, that Men will justify themselves in all the Wickedness they commit. It has been observed already, that this Scheme of Things does exceedingly diminish the Guilt of Sin, and the Difference between the greatest and smallest Offences; * And if it be purfued in its real Confequences, it leaves Room Cc a

Part III. Sea, VI.

for

Part IV. for no fuch Thing, as either Virtue or Vice, Blame or Praife in the World. + And then again, how naturally does this Notion of the fovereign felf-determining Power of the Will, in all Things, virtuous or vicious, and whatsoever deferves either Reward or Punishment, tend to encourage Men to put off the Work of Religion and Virtue, and turning from Sin to God; it being that which they have a fovereign Power to determine themfelves to, juft when they please; or if not, they are wholly excufable in going on in Sins, because of their Inability to do any other.

If it should be faid, that the Tendency of this Doctrine of Neceffity, to Licentiousness, appears by the Improvement many at this Day actually make of it, to justify themselves in their diffolute Courses; I will not deny that fome Men de unreasonably abuse this Doctrine, as they do many other Things which are true and excellent in their own Nature: But I deny that this proves, the Doctrine itself has any Tendency to Licentiouf nefs. I think, the Tendency of Doctrines, by what now appears in the World, and in our Nation in particular, may much more juftly be argued from the general Effect which has been feen to attend the prevailing of the Principles of Arminians, and the contrary Principles; as both have had their Turn of general Prevalence in our Nation. If it be indeed, as is pretended, that Calviniftic Doctrines undermine the very Foundation of all Religion and Morality, and enervate and difannul all rational Motives, to holy and virtu ous Practice; and that the contrary Doctrines give the Inducements to Virtue and Goodness their proper Force, and exhibit Religion in a rational

+ Part III. Sect. VF. Ibid. Sect. VII. Part IV. Sect. I. Part III. Sect. III. Coral. 1. after the firft Head.

tional Light, tending to recommend it to the Reason of Mankind, and enforce it in a Manner that is agreeable to their natural Notions of Things I fay, if it be thus, 'tis remarkable, that Virtue and religious Practice thould prevail moft, when the former Doctrines, fo inconfiftent with it, prevailed almost universally: And that ever fince the latter Doctrines, fo happily agreeing with it, and of so proper and excellent a Tendency to promote it, have been gradually prevailing, Vice, Prophanenefs, Luxury and Wickednefs of all Sorts, and Contempt of all Religion, and of every Kind of Serioufnefs and Strictness of Conversation, fhould proportionably prevail; and that these Things fhould thus accompany one another, and rife and prevail one with another, now for a whole Age together. 'Tis remarkable, that this happy Remedy (difcover'd by the free Inquiries, and fuperiour Senfe and Wisdom of this Age) againft the pernicious Effects of Calvinifm, fo inconfiftent with Religion, and tending fo much to banish all Virtue from the Earth, fhould on fo long a Trial, be attended with no good Effect, but that the Confequence fhould be the Reverse of Amendment; that in Proportion, as the Remedy takes Place, and is thoroughly applied, fo the Disease should prevail; and the very fame dismal Effect take Place, to the highest Degree, which Calvinistic Doctrines are supposed to have fo great a Tendency to; even the banishing of Religion and Virtue, and the prevailing of unbounded Licentioufnefs of Manners. If thefe Things are truly fo, they are very remarkable, and Matter of very curious Speculation.