It is shown by Spinoza, that all moral distinctions vanish before the iron scheme of necessity. They are swept away as the dreams of vulgar prejudice by the force of Spinoza’s logic; yet little praise is due, we think, on that account, to the superiority of his acumen. The wonder is, not that Spinoza should have drawn such an inference, but that any one should fail to draw it. For if our volitions are necessitated by causes over which we have no control, it seems to follow, as clear as noonday, that they cannot be the objects of praise or blame—cannot be our virtue or vice. So far is it indeed from requiring any logical acuteness to perceive such an inference, that it demands, as we shall see, the very greatest ingenuity to keep from perceiving it. Hence, in our humble opinion, the praise which has been lavished on the logic of Spinoza is not deserved. His superior consistency only shows one of two things—either that he possessed a stronger reasoning faculty than his great master, Descartes, or a weaker moral sense. In our opinion, it shows the latter. If his moral sentiments had been vigorous and active, they would have induced him, no doubt, either to invent sophistical evasions of such an inference, or to reject the doctrine from which it flows. If a Descartes, a Leibnitz, or an Edwards, for example, had seen the consequences of the scheme of necessity as clearly as they were seen by Spinoza, his moral nature would have recoiled from it with such force as to dash the premises to atoms. If any praise, then, be due to Spinoza for such triumphs of the reasoning power, it should be given, not to the superiority of his logic, but to the apathy of his moral sentiments. For our part, greatly as we admire sound reasoning and consistency in speculation, we had rather be guilty of ten thousand acts of logical inconsistency, such as those of Edwards, or Leibnitz, or Descartes, than to be capable of resting in the conclusion to which the logic of Spinoza conducted him—that every moral distinction is a vulgar prejudice, and that the existence of moral goodness is a dream.(87) Section II. The attempt of Edwards to reconcile the scheme of necessity with the reality of moral distinctions.