owing to the nature of things. But natural and moral are the terms by which these two kinds of Necessity have usually been called; and they must be distinguished by some names, for there is a difference between them, that is very important in its consequences. This difference, however, does not lie so much in the nature of the connection, as in the two terms connected. The cause with which the effect is connected, is of a particular kind; viz. that which is of a 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 mere 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, probably, because we first get our notion of nature from that obvious course of events, which we observe in many things where our choice has no concern; 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 discern the rule and connection, (though there be a connection, 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 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 if they were completely and universally distinct. Whereas, I suppose none will deny but that choice, in many cases, arises from nature, as truly as other events. But the connection between acts of choice, and their causes, according to established laws, is not so obvious. And we observe that choice is, as it were, a new principle of motion and action, different from that established order of things which is most obvious, and seen especially in corporeal things. The choice also 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. 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.

3. 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, necessary, impossible, irresistible, &c. in common speech, and their most proper sense, are always relative; having reference to some supposable voluntary opposition or endeavour, that is insufficient. But no such opposition, or contrary will and endeavour, 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 never 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 Inability. 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 honour 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 thus unable 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 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 virtue, and a great degree of holiness, may cause a moral Inability to love wickedness in general, and may render a man unable to take complacence in wicked persons or things; or to choose a wicked, in preference 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 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 he unable to exert 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 advantage to induce it. The former of these kinds of moral Inability, is most commonly called by the name of Inability; because the word, 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 :-because, as before observed, the word Inability in its original and most common use, is a relative term; and has respect to will and endeavour, as supposable in the case, and as insufficient to bring to pass the thing desired and endeavoured. Now there may be more of an appearance and shadow of this, with respect to the acts which arise from a fixed and strong habit, than others that arise only from transient occasions and causes. Indeed will and endeavour against, or diverse from present acts of the will are in no case supposable, whether those acts be occasional or habitual; for that would be to suppose the will, at present, to be otherwise than, at present, it is. But yet there may be will and endeavour against future acts of the will, or volitions that are likely to take place, as viewed at a distance. It is no

contradiction, to suppose that the acts of the will at one time, may be against the acts of the will at another time; and there may be desires and endeavours to prevent or excite future acts of the will; but such desires and endeavours are, in many cases, rendered insufficient and vain, through fixedness of habit when the occasion returns, the strength of habit overcomes, and baffles all such opposition. In this respect, a man may be in miserable slavery and bondage to a strong habit. But it may be comparatively easy to make an alteration with respect to such future acts, as are only occasional and transient; because the occasion or transient cause, if foreseen, may often easily be prevented or avoided. On this account, the moral Inability that attends fixed habits, especially obtains the name of Inability. And then, as the will may remotely and indirectly resist itself, and do it in vain, in the case of strong habits; so reason may resist present acts of the will, and its resistance be insufficient: and this is more commonly the case also, when the acts arise from strong habit.

But it must be observed concerning moral Inability, in each kind of it, that the word Inability is used in a sense very diverse from its original import. The word signifies only a natural Inability, in the proper use of it; and is applied to such cases only wherein a present will or inclination to the thing, with respect to which a person is said to be unable, is supposable. It cannot be truly said, according to the ordinary use of language, that a malicious man, let him be never so malicious, cannot hold his hand from striking, or that he is not able to shew his neighbour kindness; or that a drunkard, let his appetite be never so strong, cannot keep the cup from his mouth. In the strictest propriety of speech, a man has a thing in his power, if he has it in his choice, or at his election and a man cannot be truly said to be unable to do a thing, when he can do it if he will. It is improperly said, that a person cannot perform those external actions, which are dependent on the act of the will, and which would be easily performed, if the act of the will were present. And if it be improperly said, that he cannot perform those external voluntary actions, which depend on the will, it is in some respect more improperly said, that he is unable to exert the acts of the will themselves; because it is more evidently false, with respect to these, that he cannot if he will; for to say so, is a downright contradiction: it is to say, he cannot will, if he does will. And in this case, not only is it true, that it is easy for a man to do the thing if he will, but the very willing is the doing; when once he has willed, the thing is performed; and nothing else remains to be done. Therefore, in these things, to ascribe a non-performance to the want of power or ability, is not just;

because the thing wanting is not a being able, but a being willing. There are faculties of mind, and a capacity of nature, and every thing else, sufficient, but a disposition: nothing is wanting but a will.

SECT. V.

Concerning the Notion of Liberty, and of Moral Agency.

The plain and obvious meaning of the words Freedom and Liberty, in common speech, is The power, opportunity, or advantage that any one hus, to do as he pleases. Or in other words, his being free from hinderance or impediment in the way of doing, or conducting in any respect as he wills.* And the contrary to Liberty, whatever name we call that by, is a person's being hindered or unable to conduct as he will, or being necessitated to do otherwise.

If this which I have mentioned be the meaning of the word Liberty, in the ordinary use of language; as I trust that none that has ever learned to talk, and is unprejudiced, will deny; then it will follow, that in propriety of speech, neither Liberty, nor its contrary, can properly be ascribed to any being or thing, but that which has such a faculty, power, or property, as is called will. For that which is possessed of no will, cannot have any power or opportunity of doing according to its will, nor be necessitated to act contrary to its will, nor be restrained from acting agreeably to it. And therefore to talk of Liberty, or the contrary, as belonging to the very will itself, is not to speak good sense; if we judge of sense, and nonsense, by the original and proper signification of words.For the will itself is not an Agent that has a will: the power of choosing, itself, has not a power of choosing. That which has the power of volition is the man, or the soul, and not the power of volition itself. And he that has the Liberty of doing according to his will, is the Agent who is possessed of the will; and not the will which he is possessed of. We say with propriety, that a bird let loose has power and liberty to fly; but not that the bird's power of flying has a power and Liberty of flying. To be free is the property of an agent, who is possessed of powers and faculties, as much as to be cunning, valiant, bountiful, or zealous. But these qualities are the properties of persons; and not the properties of properties.

There are two things contrary to what is called Liberty

I say not only doing, but conducting; because a voluntary forbearing to do, sitting still, keeping silence, &c. are instances of persons' conduct, about which Liberty is exercised; though they are not so properly called doing.