INQUIRY ΙΝΤΟ The modern prevailing Notions OF THAT FREEDOM of WILL, Which is supposed to be effential то MORAL AGENCY, VIRTUE and VICE, REWARD and PUNISHMENT, PRAISE and BLAME. By JONATHAN EDWARDS, A. M. Rom. ix. 16. It is not of him that willeth The THIRD EDITION. LONDON: Printed for J. JOHNSON, N° 8, in Pater-nofter-Row. M.DCC.LXVIII. P THE PREFACE. M ANY find much Fault with the calling profeffing Chriftians, that dif fer one from another in fome Matters of Opinion, by diftinct Names ; efpecially calling them by the Names of particular Men, who have diftinguished themfelves as Maintainers and Promoters of those Opinions as the calling fome profeffing Christians Arminians, from Arminius; others Arians, from Arius; others Socinians, from Socinus, and the like. They think it unjust in itself; as it feems to fuppofe and fuggeft, that the Perfons mark'd out by thefe Names, received those Doctrines which they entertain, out of Regard to, and Reliance on those Men after whom they are named; as tho' they made them their Rule: in the fame Manner, as the Followers of CHRIST are called Chriftians, after his Name, whom they regard and depend upon, as their great Head and Rule. Whereas, this is an unjuft and groundless Imputation on thofe that go under the foremention'd Denominations. Thus (fay they) there is not the least Ground to fuppofe, that the A 2 chief о chief Divines, who embrace the Scheme of Doctrine which is by many called Arminianifm, believe it the more because Arminius believed it: and that there is no Reafon to think any other, than that they fincerely and impartially ftudy the holy Scriptures, and inquire after the Mind of Chrift, with as much Judgment and Sincerity, as any of those that call them by thefe Names; that they feek after Truth, and are not careful whether they think exactly as Arminius did; yea, that in fome Things they actually differ from him. This Practice is alfo efteemed actually injurious on this Account, that it is fuppofed naturally to lead the Multitude to imagine the Difference between Perfons thus named and others, to be greater than it is; yea, as tho it were fo great, that they must be as it were another Species of Beings. And they object against it as arifing from an uncharitable, narrow, contracted Spirit; which, they fay, commonly inclines Perfons to confine all that is good to themselves and their own Party, and to make a wide Diftinction between themselves and others, and ftigmatize thofe that differ from them with odious Names. They fay moreover, that the keeping up fuch a Diftinction of Names has a direct Tendency to uphold Distance and Difaffection, and keep alive mutual, Hatred among Christians, who ought all to be united in Friendship and Charity, however they can't in all Things think alike. I confefs I confefs, thefe Things are very plaufible. And I will not deny, that there are some unhappy Confequences of this Diftinction of Names, and that Men's Infirmities and evil Difpofitions often make an ill Improvement of it. But yet I humbly conceive, these Objections are carried far beyond Reason. The Generality of Mankind are difpofed enough, and a great Deal too much, to Uncharitable nefs, and to be cenforious and bitter towards those that differ from them in religious Opinions which evil Temper of Mind will take Occafion to exert itself, from many Things in themselves innocent, ufeful, and neceffary. But yet there is no Neceffity to fuppofe, that the thus diftinguishing Perfons of different Opinions by different Names, arises mainly from an uncharitable Spirit. It may arise from the Difpofition there is in Mankind (whom God has diftinguished with an Ability and Inclination for Speech) to improve the Benefit of Language, in the proper Ufe and Design of Names, given to Things which they have often Occafion to speak of, or fignify their Minds about; which is to enable them to express their Ideas with Eafe and Expedition, without being incumber'd with an obfcure and difficult Circumlocution. And the thus diftinguifhing Perfons of different Opinions in religious Matters may not imply, nor infer any more than that there is a Difference, and that the Difference is fuch as we find we have often Occafion to take Notice of, and make Mention of. That which we A 3 have |