the throw and if need be I can have a spring with so many notches that shall let go the die and give it as many turns as I please Phi. You chuse you please 't is a very hard matter I see to beat people out of the common track of non-sense And therefore though there 's nothing more seemingly casual or more proper to be insisted on than the weather and dice yet because to give particular instances would be endless I shall rather chuse to put all out of doubt and settle the whole business by one general argument Tim. That will be well indeed For I love at my very heart those same general arguments because they pretend to kill the old one in the Nest. How is it I pray Sir Phi. 'T is thus there is say I a necessity or necessary cause of all events because every event has a sufficient cause For an event is that which is come to pass and nothing can come to pass unless somewhat produce it and produc'd it cannot be but by that which is able or sufficient to produce it that is to say but by the meeting together of all that 's necessary to produce it Tim. And what then Phi. Then every thing that is produc'd is necessarily produc'd Tim. Why so Phi. Because all is met together that was necessary Tim. Therefore they necessarily met together did they O your Servant Sir because Fire Water and Oatmeal are requisite that 's all the meaning of necessary here for the making of Water-gruell therefore I must of necessity fall upon the operation at four of the Clock and 't is impossible for me to forbear or imploy my self otherwise at that time Phi. So 't is impossible Tim. To do what to stab and kill a man and then to unstab and unkill him again that 's all Philautus for seeing in our Country ther 's no halfing or quartering of effects therefore say you all effects are necessary that is you suppose the thing done or which is all one to be in such circumstances that 't is impossible but that it should be done and then you conclude 't was necessary that it should be done Whereas the question is not whether when â—…ny thing is produc'd such and such things are necessarily requir'd to its production but whether it be now necessary that all those necessaries or requisites shall certainly club together at such a time to produce it Phi. I say they must and that upon the account of sufficient causes Tim. And I say they need not and that upon the account of the West-wind and I am sure thaâ—… my account is as good as yours for I am for sufficient causes as much as you Phi. What and hold freewill Tim. O most easily Sir for oft-times the will alone is the sufficient cause Phi. Of what of the will Tim No that 's Jargon but of the action Phi. But I enquire what 's the cause of the will Tim. So you may but in many instances I can tell none Phi. I prethee let me hear one of those instances and thou shalt see if I don 't presently Ferret out a sufficient cause Tim. Suppose then there be laid before you three Apples I would know whether you can pick one of them Phi. Yes surely what hinders Tim. You can as soon pick a Star out of the Firmament for these Apples shall be exactly of the same size the same complexion and the same distance from the eye and thereupon they shall strike and tempt all alike so that unless you 'l allow the will it self to cast in the last feather and to determine the scales you can only platonically admire for there 's no falling to as the case stands Phi. But you don't consider Tim how the World being in a constant toss and hurry there 's chopping and changing every moment so that one or other of your sufficient causes over-topping the rest will strike you as dead Tim. Theresore I 'll have my three equally sufficient apples to be nail'd fast down and there shall be a very stout supporter for the chin that the head may no ways wag and the eyes shall be so spoken to that they shall not dare to rowl in the least Phi. But may there not be for all this that which they call I know not what which getting in at a corner of the eye may give a private stab and so determine the choice Tim. There may so sor perhaps one of the Apples may have some pretty mole or dimple or some such wounding feature or other And therefore I think we had best take three pease or three grains of Mustard seed Surely there can't be any great difference of Cupids in such a case Or if we ben't yet armour-proof what think you Philautuâ—… of even or odd there is you know just as many of t'one as t'other and as for the words themselves they seem to smirk and flame and charm much at one And yet 't is very evident from History that there has been many a shilling won and lost at that game which according to you is utterly impossible and as meer a tale as Religion Phi. How so Tim. Because no body could ever play at it For if the mind never determines it self but is always as you would have it necessarily overborn by hopes and fears the hopes and fears of even and odd being for ever equal if at any time even suppose puts in for a mans will presently in steps odd and looks you full o' the face with its why not I as well so that the alternate appetite as you call it being perpetual a mans mind can never possibly be seised on but must go titter totter swing swang to the Worlds end Phi. Don't you trouble your self about that Tim for 't is very plain that a man may choose one number before another but still say I the reason is not meerly because he will chuse it for that 's non-sense but because by chusing it he hopes Tim. Hopes to do what Phi. To win Tim. I tell you he shan't hope any such thing Phi. Why Tim must a man ask you leave to hope Tim. I don't stand much upon 't Sir but you won't let him hope for in the ninth Chapter of your Humane nature you put in this imbargo upon hope viz. that it does then only take place when the causes that make us expect the thing hop'd for are greater than those that make us expect the contrary Now he that in the business of even or odd can spy out such bouncing causes on one side more than t'other shall presently quit the Chanel and be permitted to hope Phi. But may there not be many other sufficient causes besides hope feâ—…r and such like passions that may possibly move and determine the will Tim. Questionless there may be several for suppose the gamester chops at even one sufficient cause of that choice may be that by so doing it is an even case but that he wins and
certainly he 's a very foul Gamester that desires any more than to win In the next place 't is to be considered that possibly the Gentlemâ—…n that so chuses may be of a smooth and even temper and what influence bodily temper for there is no other has upon all humane affairs whether by Sea or by Laâ—…d I need not explain Besides it must not be omitted that the choice which is propounded is not odd or even but even or odd so that even getting the start of odd claps in physically upon the phansie before odd can possibly get up To all which if need were may be further added that perhaps the Gentleman Elector by some means or other may have been prejudic'd against odd either by having an odd Father an odd Mother or an odd kind of Wife and many such an odd thing may have happen'd that may have quite disoblidg'd him and indispos'd him to odd And as there may be many other sufficient causes that may thus jog and incline the will to even so without doubt one that married but a small relation of Tullies for a very little fee could do as much for odd Phi. But why do we spend so much time about such trifles and inconsiderable things as these whereas we are inquiring what it is that directs a man in the grand affairs of his life Tim. As much trifles and inconsiderable as they seem to be give me leave to tell you Philautus that these same trifles and inconsiderables do utterly destroy not only all your Doctrine of Necessity but all that nothing that you have said against immaterial substances For if any one man since the world began has but lifted up his finger meerly because he would do so that is to say when all outward causes and considerations did equally solicite him to move it downwards were there no other 't is a demonstration to me that there is somewhat in the world besides matter and that man is of that kind Phi. I prithee don't tear me a pieces now with those contradictions of immaterial substances but let me advise thee not to be cheated with such phrases as thou didst just now mention viz. because he would do so forsooth for we oft-times hear people say they will do such a thing I that they will as if the will were the only determining cause whereas there 's abominable Pride Vain-glory and perverseness in that expression For example you tell a man suppose that he shan't fling his Hat into the fire no that he shan't Say you so says he I 'll see you hang'd before I 'll be nos'd by such a scoundrel and with that slap goes the Hat into the middle of the fire Tim. And truly he 's right enough serv'd that gives a Gentleman such saucy language But what shall we think of him Philautus who without any such provocation at all upon the twenty third of April takes his silk-doublet and cutting it into thirty nine pieces steeps it in Rhenish Wine till the first of September and then seals it up in a Tamarisk-box with this superscription Ego tu sumus in tuto and lays it under his pillow the night before Full Moon Phi. For my part I keep to my old opinion that every thing has a beginning and that nothing can come to pass alone Tim. Most certainly nothing can and therefore doubtless the sufficient cause of this whole business lie couch'd in the Rule of three For as the twenty third of April is to a silk Doublet cut into thirty nine pieces so are those thirty nine pieces steep'd in Rhenish Wine till the first of September to the Tamarisk Box with the foresaid superscription laid under the pillow the night before Full Moon Phi. I must confess that the necessary and sufficient cause of some actions especially of those which are call'd indifferent lie oft-times very deep but of all actions I am from hence sure there 's always one at the bottom because in all common actions and concerns of life it lies so very plain Tim. I grant you that the probability of many events lies very plain but not the necessity of any one that I know of That is to say in other words that man being a rational Creature for the most part is pleas'd not constrain'd to do that which is most reasonable so if a Merchant suppose is promised an old debt of five thousand pounds for crossing the street 't is highly probable that such news as this will make the spirits to sally a little towards the Legs But what if he stays at home only to suck his middle finger Phi. The cunning of that may be Tim to make such Fools as thee believe that man has dominion over his actions But there 's no such thing at all for he stays at home only to cross and contradict those that deny Freewill That is in short he loves and prefers his opinion than which nothing you know is dearer before five thousand pounds Tim. But how came he Sir to dote so much upon his middle finger does the Doctrine of Freewill make the middle finger grow fatter than all the rest Phi. That need not be for in it self you know it is the longest and most sufficient Tim. And so in good truth must the little one have been if he had spent his Meditations upon that Again Philautus suppose a man be catch'd in a good lusty rain there is such probability of some events that I count it more than two to one that he will choose to borrow a Cloak rather than a Curry-comb or shooing-horn Phi. If he does ask for any such thing a very sufficient cause of that may be to make people laugh Tim. Indeed he can't help it if they do laugh but he may do it meerly because he will do it Phi. But I have told you over and over that that is utterly impossible Tim. And I can say it as often that 't is not Seeing by many instances above given 't is plain that a man may and doth often determine himself where all imaginable grounds of necessity are equally poys'd I count that I may safely conclude that whenever he pleases he may make use of the same power in all other cases whatever For the same principle which impowers a man for to do any one thing upon no extrinsecal accompt at all impowers him to sorbear the doing of any other thing whatever though he has a thousand reasons to do it Against all which you have no other sence but only to pop in that lamentable engine of your sufficient cause The sum of which is only this that whatever is already done can't be undone and whatever is not yet done is not done as yet Phi. That great notion of a sufficient cause whereby I absolutely demonstrate the necessity of all events which you so saucily disdain has stun'd all the great Divines and Philosophers of Europe Whereas all those inconveniencies and absurdities which they charge upon my Doctrine of
Phi. How much freedom then wouldst thou have I grant that he â—…ay do whatever he will and I â—…hink that 's Forest big enough for â—…ny one Creature to range in Tim. But I pray Sir how far is that same will that he has in his own power Phi. That now is as absurdly and ignorantly spoken as ever was any thing either bâ—… the Bishop or St. Austin for they hoth talk of having the will in their own power not at all considering that the will is the very power it self Tim That was very carelesly dâ—…ne of them iâ—…deed for as you say the will being the power to talk of having power over the will is all one as to have power over power whence will follow penetration of powers and so we shall have two Kings of Brenford currant at the same time And therefore being convinc'd Philautus that I was in the wrong I 〈◊〉 only to know what is it that a man has the power to will Phi. Because that â—…ow is tolâ—…rable well if it be rightly taken â—… do tell thee that he has power to will whatever he pleases phansies or has a mind to and I know not what thou canst desire more unless thou would'st have the Calf with the white face Tim. But I pray Sir how comes he by that mind does that mind come always upon him necessarily so that it was impossible for him not to have had that mind or does he himself choose that mind Phil. Choose that mind what strange words you put together again what would you have a man to choose his own choice and to will his own will 't is worse by half than lying with his own mother Tim. A great deal worse Sir for man is an excellent Creature for man has a liberty to do and besides that he has liberty to do whatever he will O brave man and he can will whatever he has a mind to but all on a sudden he plomps for he has a mind to nothing And so you know it happen'd Philantus in that famous case of the House that Jack built For though it was always granted that there was a man that killed the Cat that eat the Mouse that lived in the House yet at the upshot of the business Jack always steps in and swops away all the credit Phi. All this ridiculous prattle is because thou never hadst a just and true notion of Liberty For Liberty say I is absence of all the impediments to action that are not Tim. This now is specially good and one of your old tricks For you take a man and stake him down upon the middle of New-market heath and then give him a definition of Liberty and tell him that he may now run away faster than if he were loose for now he runs upon necessity but if he were loose he could only run away upon his Legs Phi. 'T is impossible ever to stop a Fools mouth that won't hear out a definition Tim. I am resolv'd not to hear it make your complaint where you will For put you a man into a Dungeon as deep as you can thâ—…ust him and let me 〈◊〉 â—…ut the ordering of a few words and if I don 't presently defiâ—…e him steeple height I 'le undertake to supply his place And therefore still say I give me my Wheel-barrow for a free Agent For this can do whatever it will and it can will whatever it has a mind to and it has a mind to whatever the man that crowds behind has a mind to who has a mind to whatever the Heavens and Elements crowd upon him So that let the necessity be a thousand removes of yet for all that certainly at last we fetch about to the House that Jack built And so we must do For as was said before concerning thoughts that the greatest variety imaginable can never arise to freedom of thinking so neither can the justling and crowding back of the immediate necessary causes ever amount to Liberty of doing For let the plot lie as deep as the Center of the earth and let there be never so many turnings and whirlings and windings yet the case is â—…xactly the same as if all had been laid but just at threshold-door And therefore why should we play the Children any longer and talk of willing and choosing and I know not what and mean nothing thereby Phi. I tell thee Tim there is a kind of great business which I do mean by that Liberty which I count consistent with Necessity but if thou resolvest not to like it then say I thou must e'en be content to take up with necessity all alone Perhaps thou hast got a new set of Vertuosoarguments and some double-bottomobjections against me if thou hast produce Child and thou shalt see how I 'le slice thee down Tim. What I have Sir I shall keep to my self unless in your answers to common reasons and experience formerly alledg'd by others you had discovered somewhat besides querks quibbles and ignorance Phi. Now to see the Coxcombness of such a pragmatical fellow for though all that I have written have been perform'd wiâ—…h strange kind of force and pâ—…cuity yet never was any thing so clearly laid down nor so solidly defended as I hâ—…ve done the necessity of all events For in the first place as a 〈◊〉 foundation I do assert that thâ—… 〈◊〉 such thing or cause of any thiâ—…g as luck â—…nce or fortune but that they are all meer words more or less made use of according to the degrees of mens ignorance or understanding Now Tim away to thy detecting office and shew me where the querk or quibble of this notion lies Tim. There 's none at all in 't Sir 't is a huge stout well-grown truth and whereas you crowd it almost into every Book you have written as if 't were a discovery of your own 't was so anciently and currantly believed that one of the very Poets could tell us above a thousand years ago Nos facimus fortuna deam c. and besides 't is nothing at all to the purpose for though making use of a common phrase I may say such a friend may chance to come to my House to morrow yet my being ignorant which of the two will come to pass does not at all hinder his own choosing whether he 'l come or stay at home Phi. But that Tim namely whether of himself he can choose to come or stay at home is the very controversie betwixt us and against it I have two familiar Cases to propound one concerning the weather t'other concerning dice each of which will most effectually prove if ever I prov'd any thing at all the necessity of all kind of events whatever humane or not humane And therefore the first thing I would know of thee is this whether 't is necessary that to morrow it shall rain or not rain what thinkest thou Tim. I believe ' t is Phi. ' T is 't is what Tim. 'T is most absolutely and undoubtedly necessary
is either divine or humane As for divine Laws the irresistible power of God alone justifies all them Tim. Truly such a famous Broker for power as you are known to be may easily make that out For having in your Animadversions turn'd all the Attributes of God as you use to do all things else into power making divine goodness divine mercy and divine justice to be nothing but power you might securely say that divine power alone justifies all actions That is divine power alone together with all the rest especially divine justice justifies all actions And now I pray a little concerning humane Laws Phi. Concerning them I do say also that 't is impossible that any one of them should be unjust For a humane Law is that which every subject has given his consent to namely by giving up his will to the will of the supream and no man can be unjust to himself And therefore a Prince can't put upon his subjects any unjust Law Tim. Suppose he should put out a Law that all that are born blind shall have their fingers and toes cut off There 's abundance of power in this same Law but in my mind very little justice Phi. Why all the fingers and toes of the Nation are the supremes And you have given up your consent as well to his pleasure as his power Tim. Never in my life to such pleasure as this Phi. You have given your consent to all things that he should do be they what they will Tim. No but I han't For if he has a mind to go a finger hawking or so I desire to stay at home and keep the Hogs out of the Pease Because long before I had bargain'd with him I had preingaged my self to the Law of nature and reason to which he for all his greatness is as much a subject as â—… never to use or give my consent to such inhumane recreations But if I mistake not Philautus you and I had some little talk about these matters when we met last at the Isle of Pines And therefore be pleased to consider a little those same punishments that are inflicted upon men for what they could not avoid It seems a little severe Philautus to hang a man for stealing suppose when as he could not possibly help it and to damn him for not repenting when he could as little help that also Phi. As for damnation if you mean your eternal damnation I shall tell you a fine story about that by and by Tim. A fine one indeed Phi. But as for peoples being punish'd for what they could not avoid the case in short stands thus viz. When we say that such a one could not avoid the breaking of such a Law we mean no more by it but that he had a necessary will to break it Now this same necâ—…ssary will contains two parts Necessiâ—…y and Will be sure that you attend well for it clears all now therefore say I when any man is punish'd for willing or doing of that which he could not avoid he is not punish'd for the necessity or because he could not avoid it Tim. I hope not for if he were all the Dogs of the Town ought to be set upon the Executioner Phi. But he 's punish'd for doing it or willing it Tim. What 's that because he could avoid it Phi. No no but because he consented and had a mind to t. Tim. He consented he had a mind to 't he scorns your words Philaâ—…tus for he nor any man else according to you had ever of themselves a mind to any thing in this whole World But those same necessary second causes oft-times flock about me suppose and have a mind to me and when they take me only by the elbow and clownishly drag me to the Jail then am I said because Liberty the same time pulls homeward to go against my mind and against my consent but when they take me gentilely by the brain and spirits which have always the whole body at their beck and slily push me on to steal or the like then forsooth aâ—…â—… sâ—…id to coâ—…sent Whereas I can as litâ—… avoid â—…his consenting as going to 〈◊〉 â—…ail Only here 's all the differencâ—… thâ—…t â—…e considerations of 〈◊〉 〈◊〉 â—…ecessarily affect the brain bâ—…ing â—…ot â—…uch visible and big things aâ—… the Constables with their staves therefore they say that I consented and 't was of my doing Phi. So 't was of your doing For in stealing don't you put forth your hand and take somewhat against Law Tim. That 's a good one indeed I walk suppose to the Window and there lies a Gold-watch and this gives me a deadly flap o're the face I being of a sanguine complexion and not us'd to pass by such affronts I give it as good as it sent and flap that o're the face again but at last it does so dazle me and puts me so out of all countenance that I can't endure it in my sight any longer and so according to the laws of motion it goes mechanically into my Pocket And then poor Pill-Garlick must go to Pot for having eyes hands and a pocket whereas I 'll be sworn I no more conspir'd nor consented 〈◊〉 this than a Mouse-trap does to the catching of a Mouse For though I look and leer as if I intended somewhat and as if I took aim but they are those same pernicious second causes that do all they charge and propound and tickle and pull down the little Cartesian tricker and then bounce go I off at the Watch. Phi. As apt an instance Tim as thou thinkest this to be for thy purpose thou couldst not have given one more for my advantage For killing of Mice and such like Vermin is good for the Common-wealth but as for stealing 't is a thing that does hurt 't is noxious Tim as I have at large taught in my Liberty and Necessity And therefore though every action of a mans life be equally unavoidable yet those only are punishable that are found to be noxious Tim. Only those Sir and therefore though a Knife cuts and slashes a stick or a piece of meat never so sorely yet the Knife is not blamed and chastis'd for this because 't is not noxious But if it chances to get never so little way into a Childs finger 't is then presently chidden and condemn'd and sometimes flung away with such displeasure that for a week after 't is ready to turn tail at sight of a Pint of Butter and you can scarce get it to come within a yard of a Pudding Phi. But this is only to cheat Children and make them leave crying Tim. And to hang a man that has been past crying fourty years is every whit as great a cheat for he could not avoid stealing any more than the Knife could avoid cutting Phi. I know that But the end of punishment is to fright and deterr and to frame and make the will to justice Tim. I believe that if I be once hang'd for
third place that which secures Bees from waging War is that they don't keep any Scales in the House to weigh how much Honey every Bee administers towards the Winterstock or if they did they having not so much the use of reason as men are not able to weigh it For to weigh is only to ponderate or compare reasons But in the Section before it was proved that man alone was a comparing Creature Therefore to bed Bees for fighting is a vanity Fourthly though Bees have some use of voice to signifie their mutual affections and to buz and hum out one another to publick duty yet they having never read either Seton or Keckerman want the art of disposing these buzzes and hums into propositions and also of managing those propositions into eloquent and crafty orations So that suppose some factious aspiring innovating Bee should go about to disturb the Peace and make an uproar yet because this Bee has not a true humane tongue which is as very a Trumpet of War and Sedition as a Warming-pan is of Peace and settlement to a swarm of those Creatures though it be as big as an Elephant it can never like Pericles by its elegant speeches so thunder and lighten as to confound the Hive And therefore sleep on Bees Fifthly give but Bees their belly full and set them out of the wind and libel them and lampoon them as long as you will all this breeds no ill blood and the reason is because as yet they never read Philautus's Politicks and so can't distinguish between injury and harm Hive and Honey What times should we have if these Stingers should once but find out the difference between injury and harm Sixthly and lastly I am sorry for this lastly what would I give for six such more seeing that neither the present Bees nor their Predecessors did ever take either the Oâ—…th of Allegiance or the Solemn League and Covenant or the Engagement or the Oath upon Triplow-heath where they say there grows many a sweet bit what need is there or can there be for these Creatures to chuse any supream Magistrate to keep them in awe when as they did never either swear or covenant or engage to keep any thing at all and therefore finally good night Bees for the Moon is in the Flock-bed Phi. All this is most abominable forgery Tim. If you had not said so 't is like some of your friends might And therefore let 's have pure Philautus word for word as he discusses the business in the 77th p. de Cive Phi. And won't you put in none of your own wild non-sensical Jim-cracks to interrupt the drift and contexture of my reasons Tim. No no Sir I am so far from any such thing that to give your reasons all possible advantage I 'll take in Preface and all The point to be debated in the Margent stands thus viz. why the government of some bruit Creatures stands firm in concord alone and not so of men To decide which we make this preparation Aristotle reckons among those animals which he calls politick not man only but divers others as the Ant the Bee c. which though they be destitute of reason by which they may contract and submit to government notwithstanding by consenting that is to say ensuing or eschewing the same things they so direct their actions to a common end that their meetings are not obnoxious unto any seditions Yet is not their gathering together a civil Government and therefore those animals not to be termed political because their Government is only a consent or many wills concurring in one object not as is necessary in civil Government one will It is very true that in those Creatures living only by sense and appetite their consent of minds is so durable as there is no need of any thing more to secure it and by consequence to preserve peace among them than barely their nâ—…tural inclination But among men the case is otherwise Now begin the six reasons For first among them there is a contestation of honour and preferment among Beasts there is none whence hatred and envy out of which arise Sedition and War is among men among Beasts no such matter Next the natural appetite of Bees and the like Creatures is conformable and they desire the common good which among them differs not from their private but man scarce esteems any thing good which hath not somewhat of eminence in the enjoyment more than that which others do possess Thirdly those Creatures which are void of reason see no defect or think they see none in the administration of their Common-weals but in a multitude of men there are many who supposing themselves wiser than others endeavour to innovate and divers Innovators innovate divers ways which is a meer distraction and civil War Fourthly these Brute Creatures howsoever they may have the use of their voice to signifie their affections to each other yet wâ—…nt they that same art of words which is necessarily required to those motions in the mind whereby good is represented to it as being better and evil as worse than in truth it is But the tongue of man is a Trumpet of War and Sedition and it is reported of Pericles that he sometimes by his elegant speeches thundered and lightened and confounded whole Greece it self Fifthly they cannot distinguish between injury and harm Thence it happens that as long as it is well with them they blame not their fellows But those men are of most trouble to the republick who have most leisure to be idle for they use not to contend for publick places before they have gotten the Victory over hunger and cold Last of all the consent of those brutal Creatures is natural that of men by compact only that is to say artificial it is therefore no matter of wonder if somewhat more be needful for men to the end they may live in peace Now am I as much taken with these six reasons as the Gentleman was with his good piece of road I profess I have a great mind to ride 'em all over again they are so incomparably close so smooth and so pleasant Phi. Yes yes without doubt Tim set but such a one as thou art on Horse-back and there will be riding Thou talkest of close reasoning thou never saidst in thy whole life one line of such deep sense as that which just now thou didst repeat Tim. But you have said many things as deep Sir as one may plainly see by your Leviathan p. 86. where you thought the mooting this point of the Bees to be so very necessary for the understanding the causes the Generation and the definition of a Common-wealth that with great delight to your self we have all the foremention'd reasons over again And seeing you are so very much delighted I am as conformable as any Bee and am resolv'd to be delighted too Thus then It is true that certain living Creatures as Bees and Ants live sociably one with another