N07809:114
Two dissertations, I. Concerning the end for which God created the world. II. The…
Two dissertations, I. Concerning the end for which God created the world. II. The nature of true virtue. / by the late Reverend, learned and pious Jonathan Edwards, A.M. president of the College in New-Jersey.
Boston: printed by S. Kneeland, 1765
Concerning the END for which GOD created the WORLD. › Chapter 1 › Sect 4
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. IN created beings, a regard to self-interest may properly be set in opposition to the public welfare; because the private interest of one person may be inconsistent with the public good: at least it may be so in the apprehension of that person. That, which this person looks upon as his interest may interfere with, or oppose the general good—Hence his private interest may be regarded and pursued in opposition to the public—But this can't be with respect to the supreme Being, the author & head of the whole system; ⟨p. 39⟩on whom all absolutely depend; who is the fountain of being and good to the whole. It is more absurd, to suppose that his interest should be opposite to the interest of the universal system, than that the welfare of the head, heart and vitals of the natural body, should be opposite to the welfare of the body. And it is impossible that God who is omniscient should apprehend the matter thus; viz. his interest, as being inconsistent with the good and interest of the whole.
2. IN created beings, a regard to self-interest may properly be set in opposition to the public welfare; because the private interest of one person may be inconsistent with the public good: at least it may be so in the apprehension of that person. That, which this person looks upon as his interest may interfere with, or oppose the general good—Hence his private interest may be regarded and pursued in opposition to the public—But this can't be with respect to the supream Being, the author & head of the whole system; ⟨p. 39⟩on whom all absolutely depend; who is the fountain of being and good to the whole. It is more absurd, to suppose that his interest should be opposite to the interest of the universal system, than that the welfare of the head, heart and vitals of the natural body, should be opposite to the welfare of the body. And it is impossible that God who is omniscient should apprehend the matter thus; viz. his interest, as being inconsistent with the good and interest of the whole.