1. In accomplishing my object, I will first consider the tendency, in this one respect, of the doctrine of Necessity. An individual, we will suppose, finds himself under influences which induce him to sin, and which consequently, if this doctrine is true, render it impossible for him, without the interposition of Divine power, not to sin. A consideration of his condition tends to _convince_ him, that is, to induce the intellectual conviction, of his entire dependence upon Divine grace. But the intellectual _conviction_ of our dependence, as above shown, is one thing. The _spirit_ of dependence, which, as there stated, consists in actually trusting the Most High for grace to do what he requires, and implies actual obedience already commenced, is quite another thing. Now the doctrine of Necessity has a tendency to produce this _conviction_, but none to induce the _spirit_ of dependence: inasmuch as with this conviction, it produces another equally strong, to wit: that the creature, without a Divine interposition, will not, and cannot, exercise the _spirit_ of dependence. In thus producing the conviction, that, under present influences, the subject does not, and cannot exercise that spirit, this doctrine tends exclusively to the annihilation of that Spirit.

When an individual is in a state of actual obedience, the tendency of this doctrine upon him is no better; since it produces the conviction, that while a Divine influence, independently of ourselves, produces in us a spirit of dependence, we shall and must exercise it; and that while it does not produce that spirit, we do not and cannot exercise it. Where is the tendency to induce a spirit of dependence, in such a conviction?

According to the doctrine of Necessity, nothing but the actual interposition of Divine grace has any tendency to induce a spirit of dependence. The _belief_ of this doctrine has no such tendency whatever.

The grand mistake of the Necessitarian here, consists in the a.s.sumption, that, because his _doctrine has a manifest tendency to produce the_ CONVICTION _of dependence, it has a tendency equally manifest to induce the_ SPIRIT _of dependence;_ when, in fact, it has no such tendency whatever.

2. We will now contemplate the intrinsic tendencies of the doctrine of Liberty to induce the spirit of humility and dependence. Every one will see, at once, that the consciousness of Liberty cannot itself be a ground of dependence, in respect to action, in favor of the right and in opposition to the wrong: for the possession of such Liberty, as far as the power itself is concerned, leaves us, at all times, equally liable to do the one as the other. How can an equal liability to two distinct and opposite courses, be a ground of a.s.surance, that we shall choose the one, and avoid the other? Thus the consciousness of Liberty tends directly and intrinsically to a total annihilation of the spirit of self-dependence.

Let us now contemplate our relation to the Most High. He knows perfectly in what direction we shall, in our self-determination, exert our powers under any influence and system of influences brought to bear upon us. It is also in His power to subject us to any system of influences he pleases. He has revealed to us the great truth, that if, in the exercise of the spirit of dependence, we will trust Him for grace to do the good and avoid the evil which He requires us to do and avoid, He will subject us to a Divine influence, which shall for ever secure us in the one, and against the other. The conviction, therefore, rises with full and perfect distinctness in the mind, that, in the exercise of the spirit of dependence, action in all future time, in the direction of purity and bliss, is secure; and that, in the absence of this spirit, action, in the opposite direction, is equally certain. In the belief of the doctrine of Liberty, another truth becomes an omnipresent reality to our minds, that the _exercise_ of this spirit, thus rendering our "calling and election sure," is, at all times, practicable to us. What then is the exclusive tendency of this doctrine? To destroy the spirit of self-dependence, on the one hand, and to induce the exercise of the opposite spirit, on the other. The doctrine of Necessity reveals the _fact_ of dependence, but destroys the _spirit_, by the production of the annihilating conviction, that we neither shall nor can exercise that spirit, till G.o.d, in his sovereign dispensations, shall subject us to an influence which renders it impossible for us not to exercise it. The doctrine of Liberty reveals, with equal distinctness, the _fact_ of dependence; and then, while it produces the hallowed conviction of the perfect practicability of the exercise of the _spirit_ of dependence, presents motives infinitely strong, not only to induce its exercise, but to empty the mind wholly of everything opposed to it.

G.o.d CONTROLS ALL INFLUENCES UNDER WHICH CREATURES DO ACT.

3. While the existence and continuance of our powers of moral agency depend wholly upon the Divine Will, and while the Most High knows, with entire certainty, in what direction we shall exert our powers, under all influences, and systems of influences, brought to bear upon us, all these influences are entirely at his disposal. What tendency have such convictions, together with the consciousness of Liberty, and ability to exercise, or not to exercise, the spirit of dependence, but to induce us, in the exercise of that spirit, to throw our whole being into the pet.i.tion, "Lead us not into temptation, but deliver us from evil?" If G.o.d knows perfectly under what influences action in us shall be in the direction of the right, or the wrong, and holds all such influences at his own control, what att.i.tude becomes us in the presence of the "High and lofty One," but dependence and prayer?

DEPENDENCE ON ACCOUNT OF THE MORAL SERVITUDE OF THE WILL.

4. Finally, a consciousness of a state of Moral Servitude, together with the conviction, that in the exercise of the spirit of dependence, we can rise to the "Glorious Liberty of the Sons of G.o.d;" that in the absence of this spirit, our Moral Servitude is perfectly certain; all these, together with the conviction which the belief of the doctrine of Liberty induces (to wit: that the exercise of the spirit of dependence is always practicable to us), tends only to one result, to induce the exercise of that spirit, and to the total annihilation of the opposite spirit.

While, therefore, the doctrine of Liberty sanctifies, in the mind, the feeling of obligation to do the right and avoid the wrong, a feeling which the doctrine of Necessity tends to annihilate, the former (an effect which the latter cannot produce) tends only to the annihilation of the spirit of pride and self-confidence, and to induce that spirit of filial dependence which cries "Abba, Father!"

CHAPTER XVI.

FORMATION OF CHARACTER.

ELEMENT OF WILL IN FORMATION OF CHARACTER.

CHARACTER COMMONLY HOW ACCOUNTED FOR.

IN accounting for the existence and formation of peculiarities of character, individual, social, and national, two elements only are commonly taken into consideration, the _natural propensities_, and the _circ.u.mstances and influences_ under which those propensities are developed and controlled. The doctrine of Necessity permits us to take nothing else into the account. Undoubtedly, these elements have very great efficacy in determining character. In many instances, little else need to be taken into consideration, in accounting for peculiarities of character, as they exist around us, in individuals, communities, and nations.

THE VOLUNTARY ELEMENT TO BE TAKEN INTO THE ACCOUNT.

In a vast majority of cases, however, another, and altogether a different element, that of the Will, or voluntary element, must be taken into the reckoning, or we shall find ourselves wholly unable to account for peculiarities of mental and moral development, everywhere visible around us. It is an old maxim, that "every man is the arbiter of his own destiny." As character determines destiny, so the Will determines character; and man is the arbiter of his own destiny, only as he is the arbiter of his own character. The element of Free Will, therefore, must be taken into the reckoning, if we would adequately account for the peculiarities of character which the individual, social, and national history of the race presents. Even where mental and moral developments are as the propensities and external influences, still the voluntary element must be reckoned in, if we would account for facts as they exist. In a majority of instances, however, if the two elements under consideration, and these only, are taken into the account, we shall find our conclusions very wide from the truth.

AN EXAMPLE IN ILl.u.s.tRATION.

I will take, in ill.u.s.tration of the above remarks, a single example--a case with which I became so familiarly acquainted, that I feel perfectly safe in vouching for the truth of the statements which I am about to make. I knew a boy who, up to the age of ten or twelve years, was under the influence of a most ungovernable temper--a temper easily and quickly excited, and which, when excited, rendered him perfectly desperate.

Seldom, if ever, was he known to yield in a conflict, however superior in strength his antagonist might be. Death was always deliberately preferred to submission. During this period, he often reflected upon his condition, and frequently wished that it was otherwise. Still, with melancholy deliberation, he as often said to himself, I never can and never shall subdue this temper. At the close of this period, as he was reflecting upon the subject again, he made up his mind, with perfect fixedness of purpose, that, to the control of that temper, he would never more yield. The Will rose up in the majesty of its power, and a.s.sumed the reins of self-government, in the respect under consideration. From that moment, that temper almost never, even under the highest provocations, obtained the control of the child. A total revolution of mental developments resulted. He afterwards became as distinguished for natural amiability and self-control, in respect to his temper, as before he had been for the opposite spirit. This total revolution took place from mere prudential considerations, without any respect whatever to moral obligation.

Now suppose we attempt to account for these distinct and opposite developments of character--developments exhibited by the same individual, in these two periods--by an exclusive reference to natural propensities and external influences. What a totally inadequate and false account should we give of the facts presented! That individual is just as conscious, that it was the element of Free Will that produced this revolution, and that when he formed the determination which resulted in that revolution, he might have determined differently, as he is, or ever has been, of any mental states whatever. All the facts, also, as they lie out before us, clearly indicate, that if we leave out of the account the voluntary element, those facts must remain wholly unexplained, or a totally wrong explanation of them must be given.

The same principle holds true in all other instances. Though natural propensities and external influences greatly _modify_ mental developments, still, the _distinguishing_ peculiarities of character, in all instances, receive their form and coloring from the action of the voluntary power. This is true, of the peculiarities of character exhibited, not only by individuals, but communities and nations. We can never account for facts as they are, until we contemplate man, not only as possessed of Intelligence and Sensibility, but also of Free Will. All the powers and susceptibilities must be taken into the account, if men would know man as he is.

DIVERSITIES OF CHARACTER.

A few important definitions will close this Chapter.

A _decisive_ character exists, where the Will acts in harmony with propensities strongly developed. When a number of propensities of this kind exist, action, and consequently character, may be changeable, and yet decisive.

_Unity_ and _decision_ of character result, when the Will steadily acts in harmony with some one over-shadowing propensity.

Character is _fluctuating_ and _changeable_, when the Will surrenders itself to the control of different propensities, each easily and highly excited in the presence of its appropriate objects, and yet the excitement but temporary. Thus, different propensities, in rapid succession, take their turn in controlling the Will.

_Indecision_ and _feebleness_ of character result, when the Will uniformly acts under the influence of the principle of _fear_ and _caution_. To such a mind, in all important enterprises especially, there is always "a lion in the way." Such a mind, therefore, is continually in a state of distressing indecision when energetic action is necessary to success.

CHAPTER XVII.

CONCLUDING REFLECTIONS.

A FEW reflections of a general nature will conclude this Treatise.

OBJECTION. THE WILL HAS ITS LAWS.

1. An objection, often adduced, to the entire view of the subject presented in this Treatise, demands a pa.s.sing notice here. All things in existence, it is said, and the Will among the rest, are governed by _Laws_. It is readily admitted, that all things have their laws, and that the Will is not without law. It is jumping a very long distance to a conclusion, however, to infer from such a fact, that Necessity is the only law throughout the entire domain of existence, physical and mental.

What if, from the fact, that the Will has its law, it should be a.s.sumed that Liberty is that law? This a.s.sumption would be just as legitimate as the one under consideration.

OBJECTION. G.o.d DETHRONED FROM HIS SUPREMACY, IF THE DOCTRINE OF LIBERTY IS TRUE.

2. Another objection of a general nature, is the a.s.sumption, that the doctrine of Liberty destroys the Divine supremacy in the realm of mind.

"If man," says Dr. Chalmers, "is not a necessary agent, G.o.d is a degraded sovereign." A sentiment more dishonorable to G.o.d, more fraught with fatal error, more revolting to a virtuous mind, when unperverted by a false theory, could scarcely be uttered. Let us, for a moment, contemplate the question, whether the doctrine of Liberty admits a Divine government in the realm of mind. The existence and perpetuity, as stated in a former Chapter, of free and moral agency in creatures, depend wholly upon the Divine Will. With a perfect knowledge of the direction in which they will exert their powers, under every kind and degree of influence to which they may be subjected, He holds all these influences at his sovereign disposal. With such knowledge and resources, can G.o.d exercise no government, but that of a degraded sovereignty in the realm of mind? Can He not exercise the very sovereignty which infinite wisdom and love desire? Who would dare affirm the contrary? If the doctrine of Liberty is true, G.o.d certainly does not sit upon the throne of iron destiny, swaying the sceptre of stern fate over myriads of subjects, miscalled moral agents; subjects, all of whom are commanded, under infinite sanctions, to do the right and avoid the wrong, while subjected to influences by the Most High himself, which render obedience in some, and disobedience in others, absolute impossibilities. Still, in the light of this doctrine, G.o.d has a government in the domain of mind, a government wisely adapted to the nature of moral agents--agents capable of incurring the desert of praise or blame; a government which all approve, and under the benign influence of which, all who have not forfeited its protection by crime, may find "quietness and a.s.surance for ever."

OBJECTION. GREAT AND GOOD MEN HAVE HELD THE DOCTRINE OF NECESSITY.

3. In reply to what has been said in respect to the _tendencies_ of the doctrine of Necessity, the fact will doubtless be adduced, that the greatest and best of men have held this doctrine, without a development of these tendencies in their experience. My answer is, that the goodness of such men, their sense of moral obligation, &c., did not result from their theory, but existed in spite of its intrinsic tendencies. They held this doctrine in theory, and yet, from a _consciousness_ of Liberty, they practically adopted the opposite doctrine. Here, we have the source of the deep feeling of obligation in their minds, while the intrinsic and exclusive tendency of their _Theory_, even in them, was to weaken and annihilate this hallowed feeling. The difference between such men and sceptics is this: The piety of the former prevents their carrying out their theory to its legitimate results; while the impiety of the latter leads them to march boldly up to those results--a fearless denial of moral obligation in every form.

LAST RESORT.

4. The final resort of certain Necessitarians, who may feel themselves wholly unable to meet the arguments adduced against their own and in favor of the opposite theory, and are determined to remain fixed in their opinions, may be readily antic.i.p.ated. It is an a.s.sumption which may be expressed in language somewhat like the following: "After all, the immortal work of Edwards still lives, and will live, when those of his opponents will be lost in oblivion. That work still remains unanswered." A sweeping a.s.sumption is a very easy and summary way of disposing of a difficulty, which we might not otherwise know what to do with. Let us for a moment contemplate some of the facts which have been undeniably established in reference to this immortal work.

(1.) At the outset, Edwards stands convicted of a fundamental error in philosophy, an error which gives form and character to his whole work--the confounding of the Will with the Sensibility, and thus confounding the characteristics of the phenomena of the former faculty with those of the phenomena of the latter.

(2.) His whole work is constructed without an appeal to Consciousness, the only proper and authoritative tribunal of appeal in the case. Thus his reasonings have only an accidental bearing upon his subject.

(3.) All his fundamental conclusions have been shown to stand in direct contradiction to the plainest and most positive testimony of universal Consciousness.

(4.) His main arguments have been shown to be nothing else but reasoning in a circle. He defines, for example, the phrase "Greatest apparent good," as synonymous with _choosing_, and then argues, from the fact that the "Will always is as the greatest apparent good," that is, that it always chooses as it chooses, that it is subject to the law of Necessity.

So in respect to the argument from the Strongest Motive, which, by definition, is fixed upon as the Motive in the direction of which the Will, in each particular instance, acts. From the fact that the action of the Will is always in the direction of this Motive, that is, in the direction of the Motive towards which it does act, the conclusion is gravely drawn, that the Will is and must be subject, in all its determinations, to the law of Necessity. I find my mind acted upon by two opposite Motives. I cannot tell which is the strongest, from a contemplation of what is intrinsic in the Motives themselves, nor from their effects upon my Intelligence or Sensibility. I must wait till my Will has acted. From the fact of its action in the direction of one Motive, in distinction from the other, I must then draw two important conclusions. 1. The Motive, in the direction of which my Will did act, is the strongest. The evidence is, the _fact_ of its action in that direction. 2. The Will must be subject to the law of Necessity. The proof is, the action of the Will in the direction of the Strongest Motive, that is, the Motive in the direction of which it did act. Sage argument to be regarded by Philosophers and Theologians of the 19th century, as possessing the elements of immortality!

(5.) His argument from the Divine fore-knowledge has been shown to be wholly based upon an _a.s.sumption_ unauthorized by reason, or revelation either, to wit: that he understands the _mode_ of that Fore-knowledge,-- an a.s.sumption which cannot be made except through ignorance, as was true in his case, without the greatest impiety and presumption.

(6.) The theory which Edwards opposes has been shown to render sacred, in all minds that hold it, the great idea of _duty_, of moral obligation; while the validity of that idea has never, in any age or nation, been denied, excepting on the avowed authority of his Theory.