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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 biasses 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 great-, 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

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the degrees of difficulty; yet if the difficulty be increased to thirty, or an 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 connexion 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 móral 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. difference does not lie so much in the nature of the connexion, 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 mère 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 VOL. V.

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discern the rule and connexion, (though there be a connexion, 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 oth er events. But the dependence and connexion 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 spoken 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.

S. 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, necesşary, 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 hever 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 Inabil ity. 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, constitution 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 may 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 enemy, 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 vire

tue, and a great degree of holiness may cause a moral Inabil ity 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 Inability 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 respect to some stated defect.

And this especially obtains the name of Inability also upon another account: I 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

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