A26883:2093
Richard Baxter's Catholic theology plain, pure, peaceable, for pacification of the dogmatical word-warriors who,…Richard Baxter's Catholick theologie plain, pure, peaceable, for pacification of the dogmatical word-warriours who,…
Richard Baxter's Catholic theology plain, pure, peaceable, for pacification of the dogmatical word-warriors who, 1. by contending about things unrevealed or not understood, 2. and by taking verbal differences for real,Richard Baxter's Catholick theologie plain, pure, peaceable, for pacification of the dogmatical word-warriours who, 1. by contending about things unrevealed or not understood, 2. and by taking verbal differences for real,
London: printed by Robert White for Nevill Simmons, 1675
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.
Some of them say, that Spirits cannot move bodies for want of Contact (as Gassendus). Some say, that Matter and Motion are eternal, and that of themselves; As if there were no God but Matter and Motion. Some say, that there is a God who gave matter one push at first, and so set it in that motion by which one body by a knock will move another to the end. And some say, There is no other Intellect; but the wonders of wisdom and order in the World are done by such fortuitous motion.
But Hobbes meeteth the Predeterminants and saith, that the Will is free in that its Act is Volition; but that this Volition is necessitated by superior or natural Causes as much as any motion in a Clock or Watch, and that it is unconceivable that any Act or Mode of Act can be without a necessitating efficient cause. But he differs from them in his consequents, and in the Notion of a Spirit, acknowledging no being but Corporeal.
But Hobbes meeteth the Predeterminants and saith, that the Will is free in that its Act is Volition; but that this Volition is necessitated by superiour or natural Causes as much as any motion in a Clock or Watch, and that it is unconceivable that any Act or Mode of Act can be without a necessitating efficient cause. But he differs from them in his consequents, and in the Notion of a Spirit, acknowledging no being but Corporeal.
§. 2. The Predeterminants commonly build not their doctrine on Gods free-will, but on the Necessity of the thing: As if it were a contradiction, which God cannot do, for God to make a creature that can Determine it self, ad ordinem actionis without his particular predetermining premotion; or to make a Stone that can fall from the Air of it self, unless he move it downwards, besides his sustentation of its natural gravity, and all other natures, by his Influx, or universal Concurse.