N05663:451
A careful and strict enquiry into the modern prevailing notions of that freedom of…
A careful and strict enquiry into the modern prevailing notions of that freedom of will, which is supposed to be essential to moral agency, virtue and vice, reward and punishment, praise and blame. By Jonathan Edwards, A.M. Pastor of the church in Stockbridge. ; [One line from Romans]A careful and strict enquiry into the modern prevailing notions of that freedom of will, which is supposed to be essential to moral agency, vertue and vice, reward and punishment, praise and blame. By Jonathan Edwards, A.M. Pastor of the church in Stockbridge. ; [One line from Romans]
printed by S. Kneeland, 1754
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
2. That which is called a Desire and Willingness for those inward Duties, in such as don't perform them, has respect to these Duties only indirectly and remotely, and is improperly represented as a Willingness for them; not only because (as was observed before) it respects those good Volitions only in a distant View, and with respect to future Time; but also because evermore, not these Things themselves, but something else, that is alien and foreign, is the Object that terminates these Volitions and Desires.
2. That which is called a Desire and Willingness for those inward Duties, in such as don't perform them, has respect to these Duties only indirectly and remotely, and is improperly represented as a Willingness for them; not only because (as was observed before) it respects those good Volitions only in a distant View, and with respect to future Time; but also because evermore, not these Things themselves, but something else, that is aliene and foreign, is the Object that terminates these Volitions and Desires.
A Drunkard, who continues in his Drunkenness, being under the Power of a Love, and violent Appetite to strong Drink, and without any Love to Virtue; but being also extremely covetous and close, and very much exercised and grieved at the Diminution of his Estate, and Prospect of Poverty, may in a Sort desire the Virtue of Temperance: and tho' his present Will is to gratify his extravagant Appetite, yet he may wish he had a Heart to forbear future Acts of Intemperance, and forsake his Excesses, thro' an Unwillingness to part with his Money: But still he goes on with his Drunkenness; his Wishes and Endeavours are insufficient and ineffectual: Such a Man has no proper, direct, sincere Willingness to forsake this Vice, and the vicious Deeds which belong to it: for He acts voluntarily in continuing to drink to excess: His Desire is very improperly called a Willingness to be temperate; it is no true Desire of that Virtue; for it is not that Virtue that terminates his Wishes; nor have they any direct Respect at all to it. 'Tis only the saving his Money, and avoiding Poverty, that terminates, and exhausts the whole Strength of his Desire. The Virtue of Temperance is regarded only very indirectly and improperly, even as a necessary Means of gratifying the Vice of Covetousness.