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fatality in things, than will demonstrably follow from the doctrine of most Arminian divines, who acknowledge God's omniscience, and universal prescience. Therefore all objections they make against the doctrine of the Calvinists, as implying Hobbes doctrine of Necessity, or the stoical doctrine of fate, lie no more against the doctrine of Calvinists, than their own doctrine : And therefore it doth not become those divines, to raise such an outcry against the Calvinists, on this account.

Corol. 3. Hence all arguing from Necessity, against the doctrine of the inability of unregenerate men to perform the conditions of salvation, and the commands of God requiring spiritual duties, and against the Calvinistic doctrine of efficacious grace; I say, all arguings of Arminians (such of them as own God's omniscience) against these things, on this ground, that these doctrines, though they do not suppose men to be under any constraint or coaction, yet suppose them under Necessity, with respect to their moral actions, and those things which are required of them in order to their acceptance with God; and their arguing against the Necessity of men's volitions, taken from the reasonableness of God's commands, promises, and threatenings, and the sincerity of his counsels and invitations ; and all objections against any doctrines of the Calvinists as being inconsistent with human liberty, because they infer Necessity ; I say, all these arguments and objections must fall to the ground, and be justly esteemed vain and frivolous, as coming from them ; being maintained in an inconsistence with themselves, and in like manner levelled against their own doctrine, as against the doctrine of the Calvinists.

SECTION XIII.

Whether we suppose the volitions of moral agents to

be connected with any thing antecedent, or not, yet they must be necessary in such a sense as to overthrow Arminian Liberty.

EVERY act of the Will has a cause, or it has not. If it has a cause, then, according to what has already been demonstrated, it is not contingent, but necessary ; the effect being necessarily dependent and consequent on its cause ; and that let the cause be what it will. If the cause is the Will itself, by antecedent acts choosing and determining ; still the determined and caused act must be a necessary effect. The act, that is the determined effect of the foregoing act which is its cause, cannot prevent the efficiency of its cause ; but must be wholly subject to its determination and command, as much as the motions of the hands and feet. The consequent commanded acts of the Will are as passive and as necessary, with res. pect to the antecedent determining acts as the parts of the body are to the volitions which determine and command them. And therefore, if all the free acts of the Will are thus, if they are all determined effects, determined by the Will itself, that is, determined by antecedent choice, then they are all necessary ; they are all subject to, and decisively fixed by the foregoing act, which is their cause : Yea, even the determining act itself; for that must be determined and fixed by another act, preceding that, if it be a free and voluntary act ; and so must be necessary. So that by this all the free acts of the Will are necessary, and cannot be free unless they are necessary : Because they cannot be free, according to the Arminian notion of freedom, unless they are determined by the Will ; which is to be determined by antecedent choice ; which being their cause, proves them necessary. And yet they say, Necessity is utterly inconsistent with Liberty. So that, by their scheme, the acts of the Will cannot be free, unless they are necessary, and yet cannot be free if they be necessary!

But if the other part of the dilemma be taken, and it be affirmed that the free acts of the Will have no cause, and are connected with nothing whatsoever that goes before them and determines them, in order to maintain their proper and absolute contingence, and this should be allowed to be possible ; still it will not serve their turn. For if the volition come to pass by perfect contingence, and without any cause at all, then it is certain, no act of the Will, no prior act of the soul was the cause, no determination or choice of the soul, had any hand in it. The Will, or the soul, was indeed the subject of what happened to it accidentally, but was not the cause. The Will is not active in causing or determining, but purely the passive subject ; at least, according to their notion of action and passion. In this case, contingence does as much prevent the determination of the Will, as a proper cause ; and as to the Will, it was necessary, and could be no otherwise. For to suppose that it could have been otherwise, if the Will or soul had pleased, is to suppose that the act is dependent on some prior act of choice or pleasure ; contrary to what is now supposed : It is to suppose that it might have been otherwise, if its cause had made it or ordered it otherwise. But this does not agree to its having no cause or orderer at all. That must be necessary as to the soul, which is dependent on no free act of the soul: But that which is without a cause, is dependent on no free act of the soul : Because, by the supposition, it is dependent on nothing, and is connected with nothing. In such a case, the soul is necessarily subjected to what accident brings to pass, from time to time, as much as the earth, that is inactive, is necessarily subjected to what falls upon it. But this does not consist with the Arminian notion of Liberty, which is the Will's power of determining itself in its own acts, and being wholly active in it, without passiveness, and without being subject to Necessity... Thus Contingence, belongs to the Arminian notion of Liberty, and yet is inconsistent with it.

I would here observe, that the author of the Essay on the Freedom of Will, in God and the Creature, page 76, 77, says as follows : « The word Chance always means something done

VOL. V.

without design. Chance and design stand in direct opposition to each other : And chance can never be properly applied to acts of the Will, which is the spring of all design, and which designs to choose whatsoever it doth choose, whether there be any superior fitness in the thing which it chooses, or no and it designs to determine itself to one thing, where two things, perfecily equal, are proposed, merely because it will." But herein appears a very great inadvertence in this author. For if the Will be the spring of all design, as he says, then certainly it is not always the effect of design ; and the acts of the Will themselves must sometimes come to pass, when they do not spring from design ; and consequently come to pass by chance, according to his own definition of chance. And if the Will designs to choose whatsoever it does choose, and designs to determine itself, as he says, then it designs to determine all its designs. Which carries us back from one design to a foregoing design determining that, and to arrother determining that; and so on in infinitum. The very first design must be the effect of foregoing design, or else it must be by chance, in his notion of it.

Here another alternative may be proposed, relating to the connexion of the acts of the Will with something foregoing that is their cause, not much unlike to the other ; which is this; either human liberty is such, that it may well stand with volitions being necessarily connected with the views of the understanding, and so is consistent with Necessity; or it is inconsistent with, and contrary to, such a connexion and Necessity. The former is directly subversive of the Arminiän notion of liberty, consisting in freedom from all Necessity. And if the latter be chosen and it be said, that liberty is inconsistent with any such necessary connexion of volition with foregoing views of the understanding, it consisting in freeđom from any such Necessity of the Will as that would imply; then the liberty of the soul consists in part at least) in freedom from restraint, limitation and government, in its actings, by the understanding, and in liberty and liableness to aćt contrary to the understanding's views and dictates : And consequently the more the soul las of this disengagedness, in

its acting, the more liberty. Now let it be considered what this brings the noble principle of human liberty to, particularly when it is possessed and enjoyed in its perfection, viz. a full and perfect freedom and liableness to act altogether at random, without the least' connexion with, or restraint or gove ernment by, any dictate of reason, or any thing whatsoever apprehended, considered or viewed by the understanding; as being inconsistent with the full and perfect sovereignty of the Will over its own determinations. The notion mankind have conceived of liberty, is some dignity or privilege, something worth claiming. But what dignity or privilege is there, in being given up to such a wild contingence, as this, to be perfectly and constantly liable to act unintelligently and unreasonably, and as much without the guidance of understanding, as if we had none, or were as destitute of perception, as the smoke that is driven by the wind !

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