their scheme, and not the scheme of Calvinists, that indeed is justly chargeable with this. For it is one of the most fundamental points of their scheme of things, that a freedom of Will, consisting in selfdetermination, without all necessity, is essential to moral agency. This is the same thing as to say, that such a determination of the will, without all necessity, must be in all intelligent beings, in those things, wherein they are moral agents, or in their moral acts; and from this it will follow, that God's Will is not necessarily determined, in any thing he does, as a moral agent, or in any of his acts that are of a moral nature. So that in all things, wherein he acts holily, justly and truly, he does not act necessarily; or his Will is not necessarily determined, to act holily and justly; because, if it were necessarily determined, he would not be a moral agent in thus acting. His Will would be attended with necessity, which, they say, is inconsistent with moral agency. "He can act no otherwise: He is at no liberty in the affair: He is determined by unavoidable, invincible necessity; therefore such agency is no moral agency, yea, no agency at all, properly speaking. A necessary agent is no agent; he being passive, and subject to necessity, what he does is no act of his, but an effect of a necessity prior to any act of his."

or may not be, there we are

This is agreeable to their manner of arguing. Now then what is become of all our proof of the moral perfections of God? How can we prove, that God certainly will, in any one instance, do that which is just and holy; seeing his Will is determined in the matter by no necessity? We have no other way of proving that any thing certainly will be, but only by the necessity of the event. Where we can see no necessity but that the thing may be, unavoidably left at a loss. We have no other way properly and truly to demonstrate the moral perfections of God, but the way that Mr. Chubb proves them in p. 252, 261, 262, 263, of his Tracts, viz. that God must necessarily perfectly know, what is most worthy and valuable in itself, which, in the nature of things, is best and fittest to be done. And as this is most eligible in itself, He, being omniscient, must see it to be

so; and being both omniscient and selfsufficient, cannot have any temptation to reject it, and so must necessarily will that which is best. And thus, by this necessity of the determination of God's Will to what is good and best, we demonstrably establish God's moral character.

COROL. From things which have been observed, it appears that most of the arguments from Scripture which Arminians make use of to support their scheme, are no other than begging the question. For in these arguments, they determine in the first place, that without such a freedom of Will as they hold, men cannot be proper moral agents, nor the subjects of command, counsel, persuasion, invitation, promises, threatenings, expostulations, rewards and punishments; and that without such freedom it is to no purpose for men to take any care, or use any diligence, endeavors or means, in order to their avoiding sin, or becoming holy, escaping punishment or obtaining happiness; and having supposed these things, which are grand things in question in the debate, then they heap up Scriptures, containing commands, counsels, calls, warnings, persuasions, expostulations, promises and threatenings; (as doubtless they may find enough such; the Bible is confessedly full of them, from the beginning to the end) and then they glory, how full the Scripture is on their side, how many more texts there are that evidently favor their scheme, than such as seem to favor the contra ry. But let them first make manifest the things in question, which they suppose and take for granted, and shew them to be consistent with themselves, and produce clear evidence of their truth, and they have gained their point, as all will confess, without bringing one Scripture. For none denies, that there are commands, counsels, promises, threatenings, &c. in the Bible. But unless they do these things, their multiplying such texts of Scripture is insignificant and vain.

It may further be observed, that such Scriptures as they bring are really against them, and not for them. As it has been demonstrated, that it is their scheme, and not ours, that is inconsistent with the use of motives and persuasives, or

any moral means whatsoever, to induce men to the practice of virtue, or abstaining from wickedness: Their principles, and not ours, are repugnant to moral agency, and inconsistent with moral government, with law or precept, with the nature of virtue or vice, reward or punishment, and with every thing whatsoever of a moral nature, either on the part of the moral governor, or in the state, actions or conduct of the subject.

SECTION XII.

Of a supposed Tendency of these Principles to Athe

ism and Licentiousness.

IF any object against what has been maintained, that it tends to Atheism, I know not on what grounds such an objection can be raised, unless it be that some Atheists have held a doctrine of necessity which they suppose to be like this. But if it be so, I am persuaded the Arminians would not look upon it just, that their notion of freedom and contingence should be charged with a tendency to all the errors that ever any embraced, who have held such opinions. The Stoic philosophers, whom the Calvinists are charged with agreeing with, were no Atheists, but the greatest Theists and nearest akin to Christians in their opinions concerning the unity and the perfections of the Godhead, of all the heathen philosophers. And Epicurus, that chief father of Atheism, maintained no such doctrine of necessity, but was the greatest maintainer of contingence.

The doctrine of necessity, which supposes a necessary connexion of all events, on some antecedent ground and reason of their existence, is the only medium we have to prove the being of God. And the contrary doctrine of contingence,

even as maintained by Arminians, (which certainly implies or infers, that events may come into existence, or begin to be, without dependence on any thing foregoing, as their cause, ground or reason) takes away all proof of the being of God; which proof is summarily expressed by the apostle, in Rom. i. 20. And this is a tendency to Atheism with a witness. 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 subversion of every demonstrative argument for the proof of a Deity, as has been shown, Part II. Sec. 3.

And whereas it has often been said, that the Calvinistic doctrine of necessity saps the foundations of all religion and virtue, and tends to the greatest licentiousness of practice: This objection is built on the pretence, that our doctrine renders vain all means and endeavors, in order to be virtuous and religious. Which pretence has been already particularly considered in the 5th Section of this Part; where it has been demonstrated, that this doctrine has no such tendency; but that such a tendency is truly to be charged on the contrary doctrine; inasmuch as the notion of contingence, which their doctrine implies, in its certain consequences, overthrows all connexion in every degree, between endeavor and event, means and end.

And besides, if many other things which have been observed to belong to the Arminian doctrine, or to be plain consequences of it, be considered, there will appear just reason to suppose that it is that which must rather tend to licentiousness. Their doctrine excuses all evil inclinations, which men find to be natural; because in such inclinations, they are not selfdetermined, as such 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, so far as natural inclination has a hand in determining their Wills, to the commission of them. Yea, these notions, which suppose moral necessity and inability to be inconsistent with blame or moral obligation, will directly lead men to justify the vilest acts and practices, from the strength of their

wicked inclinations of all sorts; strong inclinations inducing a moral necessity; yea, to excuse every degree of evil inclination, so far as this has evidently prevailed, and been the thing which has determined their Wills; because, so far as antecedent inclination determined the Will, so far the Will was without liberty of indifference and selfdetermination. Which, at last, 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 pursued in its consequences, it leaves room for no such thing, as either virtue or vice, blame or praisc in the world.† And then again, how naturally does this notion of the sovereign, selfdetermining power of the Will, in all things, virtuous or vicious, and whatsoever deserves 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 sovereign power to determine themselves to, just when they please; or if not, they are wholly excusable in going on in sin, because of their inability to do any other.

If it should be said, that the tendency of this doctrine of necessity to licentiousness, appears by the improvement many at this day actually make of it, to justify themselves in their dissolute courses; I will not deny that some men do 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 licentiousness. I think the tendency of doctrines, by what now appears in the world, and in our nation in particular, may much more justly be argued from the general effect which has been seen 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 in