Inquiry into the Freedom of the Will, Part 3 · Section 6
SECTION VI. Liberty of Indifference, not only not necessary to Vertue, but utterly inconsistent with it; And all, either vertuous or vicious Habits or Inclinations, inconsistent with Arminian Notions of Liberty and moral Agency.
TO suppose such a Freedom of Will, as Arminians talk of, to be requisite to Vertue and Vice, is many Ways contrary to common Sense.
If Indifference belongs to Liberty of Will, as Arminians suppose, and it be essential to a vertuous Action that it be performed in a State of Liberty, as they also suppose; it will follow, that it is essential to a vertuous Action that it be performed in a State of Indifference: And if it be performed in a State of Indifference, then doubtless it must be performed in the Time of Indifference. And so it will follow, that in order to the Vertuousness of an Act, the Heart must be indifferent in the Time of the Performance of that Act, and the more indifferent and cold the Heart is with Relation to the Act which is performed, so much the better; because the Act is performed with so much the greater Liberty. But is this agreable to the Light of Nature? Is it agreable to the Notions which Mankind, in all Ages, have of Vertue, that it lies in that which is contrary to Indifference, even in the Tendency and Inclination of the Heart to vertuous Action; and that the stronger the Inclination, and so the further from Indifference, the more vertuous the Heart, and so much the more praise-worthy the Act which proceeds from it?
If we should suppose (contrary to what has been before demonstrated) that there may be an Act of Will in a State of Indifference; for Instance, this Act, viz. The Will's determining to put it self out of a Stat… of Indifference, and give it self a Preponderation one Way, then it would follow, on Arminian Principles, that this Act or Determination of the Will is that alone wherein Vertue consists, because this only is performed while the Mind remains in a State of Indifference, and so in a State of Liberty: For when once the Mind is put out of it's Equilibrium, it is no longer in such a State; and therefore all the Acts which follow afterwards, proceeding from Bias, can have the Nature neither of Vertue nor Vice. Or if the Thing which the Will can do, while yet in a State of Indifference, and so of Liberty, be only to suspend acting, and determine to take the Matter into Consideration, then this Determination is that alone wherein Vertue consists, and not proceeding to Action after the Scale is turned by Consideration. So that it will follow from these Principles, all that is done after the Mind, by any Means, is once out of it's Equilibrium and already possessed by an Inclination, and arising from that Inclination, has nothing of the Nature of Vertue or Vice, and is worthy of neither … or Praise. But how plainly contrary is this to the univer… Sense of Mankind, and to the Notion they have of … …ertuous Actions? Which is, that they are Actions which proceed from a Heart well disposed and inclined; and the stronger, and the more fix'd and determined the good Disposition of the Heart, the greater the Sincerity of Vertue, and so the more of the Truth and Reality of it. But if there be any Acts which are done in a State of Equilibrium, or spring immediately from perfect Indifference and Coldness of Heart, they cannot arise from any good Principle or Disposition in the Heart; and consequently, according to common Sense, have no sincere Goodness in 'em, having no Vertue of Heart in 'em. To have a vertuous Heart, is to have a Heart that favours Vertue, and is friendly to it, and not one perfectly cold and indifferent about it.
And besides the Actions that are done in a State of Indifference, or that arise immediately out of such a State, can't be vertuous, because, by the Supposition, they are not determined by any preceeding Choice. For if there be preceeding Choice, then Choice intervenes between the Act and the State of Indifference; which is contrary to the Supposition of the Act's arising immediately out of Indifference. But those Acts which are not determined by preceeding Choice, can't be vertuous or vicious by Arminian Principles, because they are not determined by the Will. So that neither one Way, nor the other, can any Actions be vertuous or vicious according to Arminian Principles. If the Action be determined by a preceeding Act of Choice it can't be vertuous; because the Action is not done in a State of Indifference, nor does immediately arise from such a State; and so is not done in a State of Liberty. If the Action be not determined by a preceeding Act of Choice, then it can't be vertuous; because then the Will is not Self-determin'd in it. So that 'tis made certain, that neither Vertue nor Vice can ever find any Place in the Universe.
Moreover, that it is necessary to a vertuous Action that it be performed in a State of Indifference, under a Notion of that's being a State of Liberty, is contrary to common Sense; as 'tis a Dictate of common Sense, that Indifference it self, in many Cases, is vicious, and so to a high Degree. As if when I see my Neighbour or near Friend, and one who has in the highest Degree merited of me, in extreme Distress, and ready to perish, I find an Indifference in my Heart with Respect to any Thing proposed to be done, which I can easily do, for his Relief. So if it should be proposed to me, to blaspheme God, or kill my Father, or to do numberless other Things which might be mentioned; the being indifferent, for a Moment, would be highly vicious and vile.
And it may be further observed, that to suppose this Liberty of Indifference is essential to Vertue and Vice, destroys the great Difference of Degrees of the Guilt of different Crimes, and takes away the Heinousness of the most flagitious horrid Iniquities; such as Adultery Bestiality, Murder, Perjury, Blasphemy, &c. For according to these Principles, there is no Harm at all in having the Mind in a State of perfect Indifference with Respect to these Crimes; nay, 'tis absolutely necessary in order to any Vertue in avoiding them, or Vice in doing them. But for the Mind to be in a State of Indifference with Respect to 'em, is to be next Door to doing them: It is then infinitely near to chusing, and so committing the Fact: For Equilibrium is the next Step to a Degree of Preponderation; and one, even the least Degree of Preponderation (all Things considered) is Choice. And not only so, but for the Will to be in a State of perfect Equilibrium with Respect to such Crimes, is for the Mind to be in such a State, as to be full as likely to chuse 'em as to refuse 'em, to do 'em as to omit 'em. And if our Minds must be in such a State wherein it is as near to chusing as refusing, and wherein it must of Necessity, according to the Nature of Things, be as likely to commit 'em, as to refrain from 'em; where is the exceeding Heinousness of chusing and committing them? If there be no Harm in often being in such a State, wherein the Probability of doing and forbearing are exactly equal, there being an Equilibrium, and no more Tendency to one than the other; then according to the Nature and Laws of such a Contingence, it may be expected, as an inevitable Consequence of such a Disposition of Things, that we should chuse 'em as often as reject 'em: That it should generally so fall out is necessary, as Equality in the Effect is the natural Consequence of the equal Tendency of the Cause, or of the antecedent State of Things from which the Effect arises: Why then should we be so exceedingly to blame, if it does so fall out?
'Tis many Ways apparent, that the Arminian Scheme of Liberty is utterly inconsistent with the being of any such Things as either vertuous or vicious Habits or Dispositions. If Liberty of Indifference be essential to moral Agency, then there can be no Vertue in any habitual Inclinations of the Heart; which are contrary to Indifference, and imply in their Nature the very Destruction and Exclusion of it. They suppose nothing can be vertuous, in which no Liberty is exercised; but how absurd is it to talk of exercising Indifference under Bias and Preponderation!
And if self-determining Power in the Will be necessary to moral Agency, Praise, Blame, &c. then nothing done by the Will can be any further Praise or Blame-worthy, than so far as the Will is moved, swayed and determined by it self, and the Scales turned by the sovereign Power the Will has over it self. And therefore the Will must not be put out of it's Balance already▪ the Preponderation must not be determined and effected before-hand; and so the self-determining Act anticipated. Thus it appears another Way, that habitual Bias is inconsistent with that Liberty which Arminians suppose to be necessary to Vertue or Vice; and so it follows, that habitual Bias it self cannot be either vertuous or vicious.
The same Thing follows from their Doctrine concerning the Inconsistence of Necessity with Liberty, Praise, Dispraise, &c. None will deny, that Bias and Inclination may be so strong as to be invincible, and leave no Possibility of the Will's determining contrary to it; and so be attended with Necessity. This Dr. Whitby allows concerning the Will of God, Angels and glorified Saints, with Respect to Good; and the Will of Devils with Respect to Evil. Therefore if Necessity be inconsistent with Liberty; then when fix'd Inclination is to such a Degree of Strength, it utterly excludes all Vertue, Vice, Praise or Blame. And if so, then the nearer Habits are to this Strength, the more do they impede Liberty, and so diminish Praise and Blame. If very strong Habits destroy Liberty, the lesser Ones proportionably hinder it, according to their Degree of Strength. And therefore it will follow, that then is the Act most vertuous or vicious, when performed without any Inclination or habitual Bias at all; because it is then performed with most Liberty.
Every pre-possessing fix'd Bias on the Mind brings a Degree of moral Inability for the contrary; because so far as the Mind is biassed and pre-possessed, so much Hindrance is there of the contrary. And therefore if moral Inability be inconsistent with moral Agency, or the Nature of Vertue and Vice, then so far as there is any such Thing as evil Disposition of Heart, or habitual Depravity of Inclination; whether Covetousness, Pride, Malice, Cruelty, or whatever else; so much the more excusable Persons are; so much the less have their evil Acts of this Kind, the Nature of Vice. And on the contrary, whatever excellent Dispositions and Inclinations they have, so much are they the less vertuous.
'Tis evident, that no habitual Disposition of Heart, whether it be to a greater or lesser Degree, can be in any Degree vertuous or vicious; or the Actions which proceed from them at all Praise or Blame-worthy. Because, tho' we should suppose the Habit not to be of such Strength as wholly to take away all moral Ability and self-determining Power; or hinder but that, altho' the Act be partly from Bias, yet it may be in Part from Self-determination; yet in this Case, all that is from antecedent Bias must be set aside, as of no Consideration; and in estimating the Degree of Vertue or Vice, no more must be considered than what arises from self-determining Power, without any Influence of that Bias, because Liberty is exercised in no more: So that all that is the Exercise of habitual Inclination, is thrown away, as not belonging to the Morality of the Action. By which it appears▪ that no Exercise of these Habits, let 'em be stronger or weak… can ever have any Thing of the Nature of either Vertue or Vice.
Here if any one should say, that notwithstanding all these Things, there may be the Nature of Vertue and Vice in Habits of the Mind; because these Habits may be the Effects of those Acts wherein the Mind exercised Liberty; that however the foremention'd Reasons will prove that no Habits which are natural, or that any are born or crea…d with us, can be either vertuous or vicious; yet they will not prove this of Habits, which have been acquired and establish'd by repea…d free Acts.
To such an Objector I would say, that this Evasion will not at all help the Matter. For if Freedom of Will be essential to the very Nature of Vertue and Vice, then there is no Vertue or Vice but only in that very Thing, wherein this Liberty is exercised. If a Man in one or more Thing that he does, exercises Liberty, and then by those Acts is brought into such Circumstances, that his Liberty ceases, and there follows a long Series of Acts or Events that come to pass necessarily; those consequent Acts are not vertuous or vicious, rewardable or punishable; but only the free Acts that establish'd this Necessity; for in them alone was the Man free. The following Effects that are necessary, have no more of the Nature of Vertue or Vice, than Health or Sickness of Body have properly the Nature of Vertue or Vice, being the Effects of a Course of free Acts of Temperance or Intemperance; or than the good Qualities of a Clock are of the Nature of Vertue, which are the Effects of free Acts of the Artificer; or the Goodness and Sweetness of the Fruits of a Garden are moral Vertues, being the Effects of the free and faithful Acts of the Gardener. If Liberty be absolutely requisite to the Morality of Actions, and Necessity wholly inconsistent with it, as Arminians greatly insist; then no necessary Effects whatsoever, let the Cause be never so good or bad, can be vertuous or vicious; but the Vertue or Vice must be only in the free Cause. Agreably to this, Dr. Whitby supposes, the Necessity that attends the good and evil Habits of the Saints in Heaven, and Damned in Hell, which are the Consequence of their free Acts in their State of Probation, are not rewardable or punishable.
On the whole, it appears, that if the Notions of Arminians concerning Liberty and moral Agency be true, it will follow that there is no Vertue in any such Habits or Qualities as Humility, Meekness, Patience, Mercy, Gratitude, Generosity, Heavenly-mindedness; Nothing at all Praise-worthy in loving Christ above Father and Mother, Wife and Children, or our own Lives; or in Delight in Holiness, hungring and thirsting after Righteousness, Love to Enemies, universal Benevolence to Mankind: And on the other Hand, there is nothing at all …icious, or worthy of Dispraise, in the most sordid, beastly, malignant, devilish Dispositions▪ in being ungrateful, profane, habitually hating God, and Things sacred and holy; or in being most treacherous, envious and cruel towards Men. For all these Things are Dispositions and Inclinations of the Heart. And in short, there is no such Thing as any vertuous or vicious Quality of Mind; no such Thing as inherent Vertue and Holiness, or Vice and Sin: And the stronger those Habits or Dispositions are, which used to be called vertuous and vicious, the further they are from being so indeed; the more violent Men's Lusts are, the more fix'd their Pride, Envy, Ingratitude and Maliciousness, still the further are they from being blame-worthy. If there be a Man that by his own repeated Acts, or by any other Means, is come to be of the most hellish Disposition, desperately inclined to treat his Neighbours with Injuriousness, Contempt and Malignity; the further they should be from any Disposition to be angry with Him, or in the least to blame Him. So on the other Hand, if there be a Person, who is of a most excellent Spirit, strongly inclining him to the most amiable Actions, admirably meek, benevolent &c. so much is he further from any Thing rewardable or commendable. On which Principles, the Man Jesus Christ was very far from being Praise-worthy for those Acts of Holiness and Kindness which He performed, these Propensities being so strong in his Heart. And above all, the infinitely holy and gracious God, is infinitely remote from any Thing commendable, his good Inclinations being infinitely strong, and He therefore at the utmost possible Distance from being at Liberty. And in all Cases, the stronger the Inclinations of any are to Vertue, and the more they love it, the less vertuous they are; and the more they love Wickedness, the less vicious.— Whether these Things are agreable to Scripture, let every Christian, and every Man who has read the Bible, judge: and whether they are agreable to common Sense, let every one judge, that have human Understanding in Exercise.
And if we pursue these Principles, we shall find that Vertu… and Vice are wholly excluded out of the World; and that there never was, nor ever can be any such Thing as one or the other; either in God, Angels or Men. No Propensity, Disposition or Habit can be vertuous or vicious, as has been shewn; because they, so far as they take Place, destroy the Freedom of the Will, the Foundation of all moral Agency, and exclude all Capacity of either Vertue or Vice.— And if Habits and Dispositions themselves be not vertuous nor vicious, neither can the Exercise of these Dispositions be so: For the Exercise of Bias is not the Exercise of free self-determining Will, and so there is no Exercise of Liberty in it. Consequently no Man is vertuous or vicious, either in being well or ill disposed, nor in acting from a good or bad Disposition. And whether this Bias or Disposition be habitual or not, if it exists but a Moment before the Act of Will, which is the Effect of it, it alters not the Case, as to the Necessity of the Effect. Or if there be no previous Disposition at all, either habitual or occasional, that determines the Act, then it is not Choice that determines it: it is therefore a Contingence, that happens to the Man, arising from Nothing in him; and is necessary, as to any Inclination or Choice of his; and therefore can't make Him either the better or worse, any more than a Tree is better than other Trees, because it oftener happens to be lit upon by a Swan or Nightingal; or a Rock more vicious than other Rocks, because Rattle-Snakes have happen'd oftner to crawl over it. So that there is no Vertue nor Vice in good or bad Dispositions, either fix'd or transient; nor any Vertue or Vice in acting from any good or bad previous Inclination; nor yet any Vertue or Vice in acting wholly without any previous Inclination. Where then shall we find Room for Vertue or Vice?