PODCAST · religion
Freedom of the Will by Jonathan Edwards
by Loyal Books
As religion is the great business, for which we are created, and on which our happiness depends; and as religion consists in an intercourse between ourselves and our Maker; and so has its foundation in God's nature and ours, and in the relation that God and we stand in to each other; therefore a true knowledge of both must be needful in order to true religion. But the knowledge of ourselves consists chiefly in right apprehensions concerning those two chief faculties of our nature, the Understanding and Will. Both are very important: yet the science of the latter must be confessed to be of greatest moment; inasmuch as all virtue and religion have their seat more immediately in the will, consisting more especially in right acts and habits of this faculty. And the grand question about the Freedom of the Will, is the main point that belongs to the science of the Will. Therefore I say, the importance of this subject greatly demands the attention of Christians, and especially of Divines. - S
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Preface
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I.I - Concerning the nature of the will
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I.II - Concerning the determination of the Will
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I.III - Concerning the meaning of the terms Necessity, Impossibility, Inability, etc.; and of Contingence
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I.IV - Of the distinction of natural and moral necessity and inability
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I.V - Concerning the notion of liberty, and of moral agency
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II.I - Showing the manifest inconsistence of the Arminian notion of liberty of will, consisting in the will's self-determining power
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II.II - Several supposed ways of evading the foregoing reasoning considered
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II.III - Whether any event whatsoever, and volition in particular, can come to pass without a cause of its existence
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II.IV - Whether volition can arise without a cause, through the activity of the nature of the soul
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II.V - Showing, that if the things asserted in these evasions should be supposed to be true, they are altogether impertinent, and can't help the cause of Arminian liberty; and how (this being the state of the case) Arminian writers are obliged to talk inconsistently
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II.VI - Concerning the will's determining in things which are perfectly indifferent, in the view of the mind
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II.VII - Concerning the notion of liberty of will consisting in indifference
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II.VIII - Concerning the supposed liberty of the will, as opposite to all necessity
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II.IX - Of the connection of the acts of the will with the dictates of the understanding
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II.XI - The evidence of God's certain foreknowledge of the volitions of moral agents
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III.I - God's moral excellency necessary, yet virtuous and praiseworthy
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III.II - The acts of the will of the human soul of Jesus Christ necessarily holy, yet truly virtuous, praiseworthy, rewardable, etc.
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III.IV - Command, and obligation to obedience, consistent with moral inability to obey
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III.VII - Arminian notions of moral agency inconsistent with all influence of motive and inducement, in either virtuous or vicious actions
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IV.I - The essence of the virtue and vice of dispositions of the heart, and acts of the will, lies not in their cause, but their nature
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The reasons why some think it contrary to common Sense, to suppose those things which are necessary to be worthy of either Praise or Blame.
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IV.V - Concerning those objections, that this scheme of necessity renders all means and endeavors for the avoiding of sin, or the obtaining virtue and holiness, vain, and to no purpose; and that it makes men no more than mere machines in affairs of morality and religion
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IV.VII - Concerning the necessity of the divine will
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IV.VIII - Some further objections against the moral necessity of god's volitions considered
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IV.IX - Concerning that objection against the doctrine which has been maintained, that it makes god the author of sin
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IV.X - Concerning sin's first entrance into the world
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IV.XI - Of a supposed inconsistence of these principles, with God's moral character
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IV.XII - Of a supposed tendency of these principles to atheism and licentiousness
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Conclusion
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Appendix
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ABOUT THIS SHOW
As religion is the great business, for which we are created, and on which our happiness depends; and as religion consists in an intercourse between ourselves and our Maker; and so has its foundation in God's nature and ours, and in the relation that God and we stand in to each other; therefore a true knowledge of both must be needful in order to true religion. But the knowledge of ourselves consists chiefly in right apprehensions concerning those two chief faculties of our nature, the Understanding and Will. Both are very important: yet the science of the latter must be confessed to be of greatest moment; inasmuch as all virtue and religion have their seat more immediately in the will, consisting more especially in right acts and habits of this faculty. And the grand question about the Freedom of the Will, is the main point that belongs to the science of the Will. Therefore I say, the importance of this subject greatly demands the attention of Christians, and especially of Divines. - S
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