A careful and strict enquiry into the modern prevailing notions of that freedom of…

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 Virtue and Vice, then there is no Virtue 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 virtuous or vicious, rewardable or punishable; but only the free Acts that established this Necessity; for in them alone was the Man free. The following Effects that are necessary, have no more of the Nature of Virtue or Vice, than Health or Sickness of Body have properly the Nature of Virtue 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 Virtue, which are the Effects of free Acts of the Artificer; or the Goodness and Sweetness of the Fruits of a Garden are moral Virtues, 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 virtuous or vicious; but the Virtue or Vice must be only in the free Cause. Agreeably 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.

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.