Part 5

"Any thing is said to be contingent, or to come to pass by chance or accident, in the original meaning of such words, when its connexion with its causes or antecedents, according to the established course of things, is not discerned; and so is what we have no means of foreseeing. But the word, contingent, is abundantly used in a very different sense; not for that, whose connexion with the series of things we cannot discern so as to foresee the event, but for something which has absolutely no previous ground or reason, with which its existence has any fixed connexion." (p. 31. 32.)

Contingency and chance Edwards uses as equivalent terms. In common use, contingency and chance are relative to our knowledge--implying that we discern no cause. In another use,--the use of a certain philosophical school,--he affirms that contingency is used to express absolutely no cause; or, that some events are represented as existing without any cause or ground of their existence. This will be examined in its proper place. I am now only stating Edwards's opinions, not discussing them.

Sec. IV. Of the Distinction of natural and moral Necessary and Inability.

We now return to the question:--Is the connexion between motive and volition necessary?

The term necessary, in its common or vulgar use, does not relate to this question, for in that use as we have seen, it refers to the connexion between volition considered as a cause, and its effects. In this question, we are considering volition as an effect in relation to its cause or the motive. If the connexion then of motive and volition be necessary, it must be necessary in the philosophical or metaphysical sense of the term. Now this philosophical necessity Edwards does hold to characterize the connexion of motive and volition. This section opens with the following distinction of philosophical necessity: "That necessity which has been explained, consisting in an infallible connexion of the things signified by the subject and predicate of a proposition, as intelligent beings are the subjects of it, is distinguished into moral and natural necessity." He then appropriates moral philosophical necessity to express the nature of the connexion between motive and volition: "And sometimes by moral necessity is meant that necessity of connexion and consequence which arises from moral causes, as the strength of inclination, or motives, and the connexion which there is in many cases between these, and such certain volitions and actions. And it is in this sense that I use the phrase moral necessity in the following discourse." (p. 32.) Natural philosophical necessity as distinguished from this, he employs to characterize the connexion between natural causes and phenomena of our being, as the connexion of external objects with our various sensations, and the connexion between truth and our assent or belief. (p. 33.)

In employing the term moral, however, he does not intend to intimate that it affects at all the absoluteness of the necessity which it distinguishes; on the contrary, he affirms that "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. 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 (i. e. the sure and perfect connexion,) is what I call by the name of moral necessity." (p. 33.)

Nor does he intend "that when a moral 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 terms, moral and natural, are convenient to express a difference which really exists; a difference, however, which "does not lie so much in the nature of the connexion as in the two terms connected." Indeed, he soon after admits "that choice in many cases arises from nature, as truly as other events." His sentiment is plainly this choice lies in the great system and chain of nature as truly as any other phenomenon, arising from its antecedent and having its consequents or effects: but we have appropriated nature to express the chain of causes and effects, which lie without us, and which are most obvious to us; and choice being, "as it were, a new principle of motion and action," lying within us, and often interrupting or altering the external course of nature, seems to demand a peculiar designation. (p. 34.)

Edwards closes his remarks on moral necessity by justifying his reduction of motive and volition under philosophical necessity. "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." (p. 35.)

This passage is clear and full. Common necessity, or necessity in the original use of the word, refers to the connexion between volition and its effects; for here an opposition to will is supposable. I may choose or will to raise a weight; but the gravity opposed to my endeavour overcomes it, and I find it impossible for me to raise it, and the weight necessarily remains in its place. In this common use of these terms, the impossibility and the necessity are relative to my volition; but in the production of choice itself, or volition, or the sense of the most agreeable, there is no reference to voluntary endeavour. Choice is not the cause of itself: it cannot be conceived of as struggling with itself in its own production. The cause of volition does not lie within the sphere of volition itself; if any opposition, therefore, were made to the production of a volition, it could not be made by a volition. The mind, with given susceptibilities and habits, is supposed to be placed within the influence of objects and their circumstances, and the choice takes place in the correlation of the two, as the sense of the most agreeable. Now choice cannot exist before its cause, and so there can be no choice in the act of its causation. It comes into existence, therefore, by no necessity relating to voluntary endeavour; it comes into existence by a philosophical and absolute necessity of cause and effect. It is necessary as the falling of a stone which is thrown into the air; as the freezing or boiling of water at given temperatures; as sensations of sight, sound, smell, taste, and feeling, when the organs of sense and the objects of sense are brought together. The application of the epithet moral to the necessity of volition, evidently does not alter in the least the character of that necessity. It is still philosophical and absolute necessity, and as sure and perfect as natural necessity. This we have seen he expressly admits, (p. 33;) affirming, (p. 34,) that the difference between a moral and natural necessity is a mere difference in the "two terms connected," and not a difference "in the nature of the connexion."

Natural and moral inability.

"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 the understanding, constitution of body, or external objects." (p. 35.) We may make a voluntary endeavour to know something, and may find ourselves unable, through a defect of the understanding. We may make a voluntary effort to do something by the instrumentality of our hand, and may find ourselves unable through a defect of the bodily constitution; or external objects may be regarded as presenting such a counter force as to overcome the force we exert. This is natural inability; this is all we mean by it. It must be remarked too, that this is inability not metaphysically or philosophically considered, and therefore not absolute inability; but only inability in the common and vulgar acceptation of the term--a relative inability, relative to volition or choice--an inability to do, although we will to do.

What is moral inability? "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 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." (bid.)

The inability in this case does not relate to the connexion between volition and its consequents and effects; but to the production of the volition itself. Now the inability to the production of a volition, cannot be affirmed of the volition, because it is not yet supposed to exist, and as an effect cannot be conceived of as producing itself. The inability, therefore, must belong to the causes of volition, or to the motive. But motive, as we have seen, lies in the state of the mind, and in the nature and circumstances of the object; and choice or volition exists when, in the correlation of mind and object, the sense of the most agreeable is produced. Now what reason can exist, in any given case, why the volition or sense of the most agreeable is not produced? Why simply this, that there is not such a correlation of mind and object as to produce this sense or choice. But wherein lies the deficiency? We may say generally, that it lies in both mind and object--that they are not suited to each other. The mind is not in a state to be agreeably impressed by the object, and the object does not possess qualities of beauty and agreeableness to the mind. On the part of the mind, there is either a want of inclination to the object, or a stronger inclination towards another object: on the part of the object, there is a want of interesting and agreeable qualities to the particular state of mind in question, or a suitableness to a different state of mind: and this constitutes "the want of sufficient motives in view, to induce and excite the act of will, or the strength of apparent motives to the contrary." And both these may clearly be resolved into one, that above mentioned, viz, a want of inclination on the part of the mind to the object, and a stronger inclination towards another object; or, as Edwards expresses it, "the opposition or want of inclination." For a want of inclination to one object, implying a stronger inclination to another object, expresses that the state of the mind, and the nature and circumstances of the one object, are not correlated; but that the state of mind, and the nature and circumstances of the other object, are correlated. The first, is a "want of sufficient motives;" the second, stronger "motives to the contrary." Moral inability lies entirely out of the sphere of volition; volition, therefore, cannot produce or relieve it, for this would suppose an effect to modify its cause, and that too before the effect itself has any existence. Moral inability is a metaphysical inability: it is the perfect and fixed impossibility of certain laws and principles of being, leading to certain volitions; and is contrasted with physical inability, which is the established impossibility of a certain volition, producing a certain effect. So we may say, that moral ability is the certain and fixed connexion between certain laws and principles of being, and volitions; and is contrasted with natural ability, which is the established connexion between certain volitions and certain effects.

Moral inability, although transcending the sphere of volition, is a real inability. Where it exists, there is the absolute impossibility of a given volition,--and of course an absolute impossibility of certain effects coming to pass by that volition. The impossibility of water freezing above an established temperature, or of boiling below an established temperature, is no more fixed than the impossibility of effects coming to pass by a volition, when there is a moral inability of the volition. The difference between the two cases does not lie "in the nature of the connexion," but "in the two terms connected."

Edwards gives several instances in illustration of moral inability.

"A woman of great honour and chastity may have a moral inability to prostitute herself to her slave." (ibid.) There is no correlation between the state of her mind and the act which forms the object contemplated,--of course the sense of the most agreeable or choice cannot take place; and while the state of her mind remains the same, and the act and its circumstances remain the same, there is, on the principle of Edwards, an utter inability to the choice, and of course to the consequents of the choice.

"A child of great love and duty to his parents, may be thus unable to kill his father." (ibid.) This case is similar to the preceding.

"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." There is here a correlation between the state of mind and the object, in its nature and circumstances,--and of course the sense of the most agreeable or choice takes place. There is a moral ability to the choice, and a moral inability to forbear, or to choose the opposite.

"A drunkard, under such and such circumstances, may be unable to forbear taking strong drink." (ibid.) This is similar to the last.

"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." (ibid.) The state of mind is such,--that is, the disposition or sensitivity, as not to be at all correlated to the great duty of loving one's neighbour as one's self,--or to any moral excellency in another: of course the sense of the most agreeable is not produced; and in this state of mind it is absolutely impossible that it should be produced. "A strong habit of virtue, a great esteem of holiness, may cause a moral inability to love wickedness in general." (p. 36.) "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 the chief good." (ibid.) The love and choice of holiness is necessarily produced by the correlation of the mind with holiness; and the love and choice of holiness is utterly impossible when this correlation does not exist. Where a moral inability to evil exists, nothing can be more sure and fixed than this inability. The individual who is the subject of it has absolutely no power to alter it. If he were to proceed to alter it, he would have to put forth a volition to this effect; but this would be an evil volition, and by supposition the individual has no ability to evil volitions.

Where a moral inability to good exists, nothing can be more sure and fixed than this inability. The individual who is the subject of it, has absolutely no power to alter it. If he were to proceed to alter it, he would have to put forth a volition to this effect; but this would be a good volition, and by supposition the individual has no ability to good volitions.

General and habitual, particular and occasional Inability.

The first consists "in a fixed and habitual inclination, or an habitual and stated defect or want of a certain kind of inclination." (p. 36.)

The second is "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." (ibid.)

An habitual drunkard, and a man habitually sober, on some particular occasion getting drunk, are instances of general and particular inability. In the first instance, the state of the man's mind has become correlated to the object; under all times and circumstances it is fixed. In the second instance, the state of the man's mind is correlated to the object only when presented on certain occasions and under certain circumstances. In both instances, however, the choice is necessary,--"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."

"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." (ibid.)

The passage which follows deserves particular attention. It may be brought up under the following question:

Although will cannot be exerted against present acts of the will, yet can present acts of the will be exerted to produce future acts of the will, opposed to present habitual or present occasional acts?