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Motives, what they are, P. 1. Sect. 2. p. 7, 8. The strongest determining the Will, Ibid. p. 8. P. 2. Sect. 10. p. 124. Arminian Principles inconfiftent with their Influence and Ufe in moral Actions. P. 3. Sect. 7. p. 260. P. 4. Sect. 11. p. 385.

N.

"N Atural Notions; fee Common Senfe. Neceffity, how the Term is used in common Speech, and how by Philofophers, P. 1. Sect. 3. p. 18. P. 4. Sect. 3. p. 289.---Philofophical, of various Kinds. Ibid. p. 294.

Natural and moral, P. 1. Sect. 4. p. 28. P. 4. Sect. 4. p. 305.----No Liberty without moral Neceffity, P. 2. Sect. 8. p. 102. Neceffity and Contingence, both inconfiftent with Arminian Liberty, P. 2. Sect. 13. p. 183. Neceffity of God's Volition. P. 3. Sect. 1. p. 188. P. 4. Sect. 7. p. 323. This

confiftent with the Freenefs of his Grace, Ibid. Sect. 8. p. 350.---Neceffity, of Chrift's Obedience, &c. P. 3. Sect. 2. p. 194.----of the Sin of fuch as are given up to Sin, P. 3. Sect. 3. p. 213.---of fallen Man, in general, P. 3. Sect. 3. P. 219. What Neceffity wholly excufes Men, P. 3. Sect. 4. p. 235. P. 4. Sect. 3. p. 289. and Sect. 4. p. 301.

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O.

Bedience; fee Chrift, Commands, Neceffity.

P.

P Articles perfectly alike, of the Creator's placing fuch differently, P. 4. Sect. 8. p. 340.

Perfeverance of Saints, CONCLUS. p. 408.

Promifes, whether any are made to the Endeavours of unregenerate Sinners, P. 3. Sect. 5. p. 247.

Providence, univerfal and decifive, CONCLUS. p. 402.

Re

R.

R Edemption particular,

CONCLUS. P. 407. Reformers the first, how treated by many late Writers, CONCLUS.

P. 410.

S.

SAints in, Heaven, their Liberty, P. 4. Sect. 4. p. 308.

Scripture, of the Arminians Arguments from thence, P. 4. Sect. 11. P. 384.

Self-determining Power of the Will, its Inconfiftence, P. 2. Sect. I. P. 44. Evafions of the Arguments against it confidered, P. 2. Sect. 2. p. 50. fhewn to be impertinent, Ibid. Sect. 5.

p. 72.

Sin; fee Author, En

trance.

Sincerity of Defires and Endeavours, what is no juft Excufe, P. 3. Sect. 5. p. 237. The different Sorts of Sincerity, Ibid. p. 244.

Sloth, not encouraged by Calvinifm, P. 4. Sect.

5. P. 315.

Stoic Philofophers,great Theifts, P. 4. Sect. 12. P. 385. See Fate. Sufpending Volition, of the Liberty of the Will fuppofed to confift in an Ability for it, P. 2. Sect. 7. p. 98. P.` 3. Sect. 4. p. 229. Ibid Sect. 7. p. 261.

T.

Endency of the Principles here maintain'd, to Atheism and Licentiousness, the Objection confider'd and retorted, P. 4. Sect. 12. p. 385.

V.

Irtue and Vice, the Being of neither of 'em confiftent with Arminian Principles; See Arminian Doctrine. Their Effence not lying in their Cause, but their Nature, P. 4. Sect. 1. p. 269.

Understanding, how it determines the Will, P. 1. Sect.2. p. 17. P. 2. Sect. 9. p. 107. Dictates of the Underftanding and Will, as

Ee 3

fup

fuppofed by fome, the fame, P. 2. Sect. 9. p. 113.

Uneafinefs, as fuppofed to determine the Will, P. 1. Sect. 2. p.

10.

Volition, not without a Caufe, P. 2. Sect. 3. p. 65. P. 2. Sect. 4. p.

70.

W.

WILL, its Nature, P. 1. Sect. 1. p. 1,

&c. Its Determination, P. 1. Sect. 2. p. 6, &c. The very Being of fuch a Faculty inconfiftent with Arminian Principles, P. 3. Sect. 7. P. 267.---Of God, fecret and revealed, P. 4. Sect. 9. p. 368. Arminians themselves oblig'd to allow fuch a Distinction, Ibid. p. 371.

Willingness to Duty, what is no Excufe for

the Neglect of it. Sẹẹ Sincerity.

REMARKS

REMARKS

ON THE

ESSAYS on the PRINCIPLES of MORA-
LITY and NATURAL RELIGION,

by Henry Home, i.e. Lord Kaims;

In a LETTER to a Minifter of the CHURCH of SCOTLAND:

By the Reverend Mr. JONATHAN EDWARDS,
Prefident of the College of NEW JERSEY, and
Author of the late INQUIRY into the MODERN
NOTIONS of the FREEDOM of WILL.

Rev. SIR,

T

HE Intimations you have given me of the Ufe which has, by fome, been made of what I have written on the Freedom of the Will, &c. to vindicate what is faid on the Subject of Liberty and Neceffity by the Author of the Effays on the Principles of Morality and Natural Religion, has occafioned my reading this Author's Effay on that Subject, with particular Care and Attention. And I think it must be evident to every one, that has read both his Effay and my Inquiry, that our Schemes are exceeding reverse from each other. The wide Difference appears particularly in the following Things.

This Author fuppofes, that fuch a Neceffity takes place with refpect to all Mens Actions, as is inconfiftent with Liberty, and plainly denies that Men have any Liberty in acting. Thus in p. 168. after he had been fpeaking of the Neceffity of our DeterE e 4 minations,

P. 160, 161, 164, 165, and many other Places.

(2)

-

minations, as connected with Motives, he concludes with faying, "In fhort, if Motives are not under our Power or Direction, which is confeffedly the Fact, we can at Bottom have NO LIBERTY." Whereas I have abundantly expreffed it as my Mind, that Man, in his moral Actions, has true Liberty; and that the moral Neceffity which univerfally takes Place, is not in the least inconfiftent with hy thing that is properly called Liberty, and with the utmoft Liberty that can be defired, or that can poffibly exift or be conceived of b.

I find that fome are apt to think, that in that Kind of moral Neceffity of Mens Volitions, which I fuppofe to be univerfal, at least fome Degree of Liberty is denied; that though it be true I allow a Sort of Liberty, yet thofe who maintain a felf-determining Power in the Will, and a Liberty of Contingence and Indifference, hold an higher Sort of Freedom than I do: but I think this is certainly a great Miftake.

and I

Liberty, as I have explained it, in p. 38. and other Places, is the Power, Opportunity, or Advantage that any one has to do as he pleafes, or condueling, IN ANY RESPECT, according to his Pleafure; without confidering how his Pleafure comes to be as it is." It is demonftrable, and I think has been demonstrated, that no Neceffity of Mens Volitions that I maintain, is inconfiftent with this Liberty think it is impoffible for any one to rife higher in his Conceptions of Liberty than this: If any imagine they defire higher, and that they conceive of a higher and greater Liberty than this, they are deceived, and delude themfelves with confused ambiguous Words, inftead of Ideas. If any one should here fay, "Yes, I conceive of a Freedom above and beyond the Liberty a Man has of conducting in

any

• Inquiry, P. 38-43, 186, 187, 278-288, 300, 307, 326-335.

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