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Dr. WILLIAM KING,

Late Lord Archbishop of Dublin.
Translated from the LATIN with large NOTES,

To which are added,
Two SERMONS by the fame Author,
The former concerning Divine PRESCIENCE, the latter

on the FALL of MAN.

THE FOURTH EDITION CORRECTED.

By EDMUND LAW, D. D.
Master of St. Peter's College, CAMBRIDGE,

VOL. II.

CAMBRIDGE,
Printed for W.THURLBOURN & J. WOODYER in Cambridge,
and J. BEECROFT in Pater nofter-Row, London,

M.DCC.LVIII.

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BJ

K548 SUBSECT. II. 1758 An Opinion is proposed in general, asserting a

Freedom from Necesity as well as Compulfion. THIS

HIS Opinion determines almost the same This a

with the former concerning the Goodness grees with or Agreeableness of Objects to the Appetites, nor the former is there much difference in what relates to the di- in most

cases ef

stinction pecially

NOTES.

in those or preference of the Mind, and only relates to the execution of relating to such choice by an inferior faculty: † But then, besides this Idea the Appeof Liberty, which is nothing to the present Question, there is tites, to another previous and equally proper one, which regards the Good, very determination, preference or direction of the Mind itself; Pleafant, and may be called its Power of determining to do or forbear any Profitable particular Action, or of preferring one to another ; and if Free- and Hondom can with any propriety of Speech be attributed to one of eft ; but these Powers I as he has constantly attributed it, why may makes this it not with equal propriety be applied to the other? He pro- to be the ceeds therefore to state the. Question concerning the latter, difference which he would not have put, whether the Will be free? but between a whether the Mind or Man be free to will? both which I think Man and amount to the same thing with common Understandings, since Brute, in the first place we only ask, Whether this will be properly viz. that an active power of the Mind (i. e. as opposed to Mr. Locke's the one is pasive Power) and in the second, Whether the Mind be active deteror indifferent in exerting this Power called Will ? and both mined by which will be equally improper Questions with regard to his its bodily former sense of the Word Free, i. e. as only applicable to the Appetite, Astions subsequent on Volition. However, he goes on in the the other second place to enquire, whether in general a Man be free by him• To Will or not to Will, when any Action is once proposed felf. • to his Thoughts, as presently to be done. In which respect he determines that a Man is not at liberty, because he cannot forbear Willing or preferring the one to the other: || which tho' it be scarce consistent with his other Notion of Suspension, whereby a Man either avoids a particular determination in the case, and continues in the same state he is in [not by virtue of a present Determination of his Will, but of some precedent one] or else wills something different from either the existence or non existence of the Adion proposed*, and tho? it should + See Note 42. $ $16. | $ 23, 24. * See Note 48.

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