N05663:633
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.
Another Argument, which the forementioned Author brings against a necessary Determination of the divine Will by a superior Fitness, is, that such Doctrine derogates from the Freeness of God's Grace and Goodness, in choosing the Objects of his Favour and Bounty, and from the Obligation upon Men to Thankfulness for special Benefits. P. 89, &c.
Another Argument, which the foremention'd Author brings against a necessary Determination of the divine Will by a superiour Fitness, is, that such Doctrine derogates from the Freeness of God's Grace and Goodness, in chusing the Objects of his Favour and Bounty, and from the Obligation upon Men to Thankfulness for special Benefits. P. 89, &c.
In answer to this Objection, I would observe,
1. That it derogates no more from the Goodness of God, to suppose the Exercise of the Benevolence of his Nature to be determined by Wisdom, than to suppose it determined by Chance, and that his Favours are bestowed altogether at Random, his Will being determined by nothing but perfect Accident, without any End or Design whatsoever; which must be the Case, as has been demonstrated, if Volition be not determined by a prevailing Motive. That which is owing to perfect Contingence, wherein neither previous Inducement, nor antecedent Choice has any Hand, is not owing more to Goodness or Benevolence, than that which is owing to the Influence of a wise End.
1. That it derogates no more from the Goodness of God, to suppose the Exercise of the Benevolence of his Nature to be determin'd by Wisdom, than to suppose it determined by Chance, and that his Favours are bestowed altogether at Random, his Will being determin'd by nothing but perfect Accident, without any End or Design whatsoever; which must be the Case, as has been demonstrated, if Volition be not determined by a prevailing Motive. That which is owing to perfect Contingence, wherein neither previous Inducement, nor antecedent Choice has any Hand, is not owing more to Goodness or Benevolence, than that which is owing to the Influence of a wise End.