God's bestowing or bringing to pass these things, in conse quence of any means, endeavors, prayers or deeds. Conjec ture, in this latter case, depends on a supposition, that God himself is the giver, or determining cause of the events sought; but if they depend on selfdetermination, then God is not the determining or disposing author of them; and if these things are not of his disposal, then no conjecture can be made, from any revelation he has given, concerning any way or method of his disposal of them.

Yea, on these principles, it will not only follow, that men cannot have any reasonable ground of judgment or conjecture, that their means and endeavors to obtain virtue or avoid vice, will be successful, but they may be sure, they will not; they may be certain, that they will be vain; and that if ever the thing, which they seek, comes to pass, it will not be at all ow. ing to the means they use. For means and endeavors cap have no effect, in order to obtain the end, but in one of these two ways; either, (1.) Through a natural tendency and influence, to prepare and dispose the mind more to virtuous acts, either by causing the disposition of the heart to be more in favor of such acts, or by bringing the mind more into the view of powerful motives and inducements; or, (2.) By putting persons more in the way of God's bestowment of the benefit. But neither of these can be the case. Not the latter; for, as has been just now observed, it does not consist with the Arminian notion of selfdetermination, which they suppose essential to virtue, that God should be the bestower, or (which is the same thing) the determining, disposing author of virtue. Not the former, for natural influence and tendency supposes caus ality and connexion; and that supposes necessity of event, which is inconsistent with Arminian liberty. A tendency of means, by biasing the heart in favor of virtue, or by bringing the Will under the influence and power of motives in its determinations, are both inconsistent with Arminian liberty of Will, consisting in indifference, and sovereign selfdetermination, as has been largely demonstrated.

But for the more full removal of this prejudice against the doctrine of necessity, which has been maintained, as though

it tended to encourage a total neglect of all endeavors ás vain ; the following things may be considered.

The question is not, whether men may not thus improve this doctrine: We know that many true and wholesome doctrines are abused; but, whether the doctrine gives any just occasion for such an improvement; or whether, on the supposition of the truth of the doctrine, such a use of it would not be unreasonable? If any shall affirm, that it would not, but that the very nature of the doctrine is such as gives just occasion for it, it must be on this supposition, namely, that such an invariable necessity of all things already settled, must render the interposition of all means, endeavors, conclusions or actions of ours, in order to the obtaining any future end whatsoever, perfectly insignificant; because they cannot in the least alter or vary the course and series of things, in any event or circumstance; all being already fixed unalterably by necessity; and that therefore it is folly, for men to use any means for any end; but their wisdom, to save themselves the trouble of endeavors, and take their ease. No person can draw such an inference from this doctrine, and come to such a conclusion, without contradicting himself, and going counter to the very principles he pretends to act upon; for he comes to a conclusion, and takes a course, in order to an end, even his ease, or the saving himself from trouble; he seeks something future, and uses means in order to a future thing, even in his drawing up that conclusion, that he will seek nothing, and use no means in order to any thing in future; he seeks his future ease, and the benefit and comfort of indolence. If prior ne cessity, that determines all things, makes vain all actions or conclusions of ours, in order to any thing future; then it makes vain all conclusions and conduct of ours, in order to our future ease. The measure of our ease, with the time, manner, and every circumstance of it, is already fixed, by alldetermining necessity, as much as any thing else. If he says within himself, "What future happiness or misery I shall have, is already, in effect, determined by the necessary course and connexion of things; therefore, I will save myself the trouble of labor and diligence, which cannot add to my deter

mined degree of happiness, or diminish my misery; but wilf take my ease, and will enjoy the comfort of sloth and negligence." Such a man contradicts himself; he says, the measure of his future happiness and misery is already fixed, and he will not try to diminish the one, nor add to the other; but yet, in his very conclusion, he contradicts this; for, he takes up this conclusion, to add to his future happiness, by the ease and comfort of his negligence; and to diminish his future trouble and misery, by saving himself the trouble of using means and taking pains.

Therefore persons cannot reasonably make this improvement of the doctrine of necessity, that they will go into a voluntary negligence of means for their own happiness. For the principles they must go upon in order to this, are inconsistent with their making any improvement at all of the doctrine; for to make some improvement of it, is to be influenced by it, to come to some voluntary conclusion, in regard to their own conduct, with some view or aim ; but this, as has been shown, is inconsistent with the principles they pretend to act upon. In short, the principles are such as cannot be acted upon, any respect, consistently. And, therefore, in every pretence of acting upon them, or making any improvement of them, there is a selfcontradiction.

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As to that objection against the doctrine, which I have endeavored to prove, that it makes men no more than mere machines; I would say, that notwithstanding this doctrine, man is entirely, perfectly and unspeakably different from a mere machine, in that he has reason and understanding, and has a faculty of Will, and so is capable of volition and choice; and in that, his Will is guided by the dictates or views of his understanding; and in that his external actions and behavior, and, in many respects, also his thoughts, and the exercises of his mind, are subject to his Will; so that he has liberty to act according to his choice, and do what he pleases; and by means of these things, is capable of moral habits and moral acts, such inclinations and actions as, according to the common sense of mankind, are worthy of praise, esteem, love and

reward; or, on the contrary, of disesteem, detestation, indignation and punishment.

In these things is all the difference from mere machines, as to liberty and agency, that would be any perfection, dignity or privilege, in any respect; all the difference that can be desired, and all that can be conceived of; and indeed all that the pretensions of the Arminians themselves come to, as they are forced often to explain themselves. (Though their expli cations overthrow and abolish the things asserted, and pretended to be explained) for they are forced to explain a selfdetermining power of Will, by a power in the soul, to determine as it chooses or Wills; which comes to no more than this, that a man has a power of choosing, and, in many instances, can do as he chooses. Which is quite a different thing from that contradiction, his having power of choosing his first act of choice in the case.

Or, if their scheme makes any other difference than this, between men and machines, it is for the worse; it is so far from supposing men to have a dignity and privilege above machines, that it makes the manner of their being determined still more unhappy. Whereas, machines, are guided by an understanding cause, by the skilful hand of the workman or owner; the Will of man is left to the guidance of nothing, but absolute blind contingence.

Yea, if it be supposed that good or evil dispositions are implanted in the hearts of men, by nature itself, (which, it is certain, is vulgarly supposed in innumerable cases) yet it is not commonly supposed, that men are worthy of no praise or dispraise for such dispositions; although what is natural, is undoubtedly necessary, nature being prior to all acts of the Will whatsoever. Thus, for instance, if a man appears to be of a very haughty or malicious disposition, and is supposed to be so by his natural temper, it is no vulgar notion, no dictate of the common sense and apprehension of men, that such dispositions are no vices or moral evils, or that such persons are not worthy of disesteem, odium and dishonor; or that the proud or malicious acts which flow from such natural dis, positions, are worthy of no resentment. Yea, such vile natural dispositions, and the strength of them, will commonly be mentioned rather as an aggravation of the wicked acts, that come from such a fountain, than an extenuation of them. Its being natural for men to act thus, is often observed by men in the height of their indignation: They will say, "It is his very nature: He is of a vile natural temper : It is as natural to him to act so as it is to breathe; he cannot help serving the devil," &c. But it is not thus with regard to hurtful, mischievous things, that any are the subjects or occasions of, by a natural necessity, against their inclinations. In such a case, the necessity, by the common voice of mankind, will be spoken of as a full excuse. Thus it is very plain, that common sense makes a vast difference between these two kinds of necessity, as to the judgment it makes of their influence on the moral quality and desert of men's actions.

And these dictates of men's minds are so natural and necessary, that it may be very much doubted whether the Armin ians themselves have ever got rid of them; yea, their greatest doctors, that have gone furthest in defence of their metaphysical notions of liberty, and have brought their arguments to their greatest strength, and, as they suppose, to a demonstration, against the consistence of virtue and vice with any necessity; it is to be questioned, whether there is so much