A26883:429
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.
180. The Liberty of the will consisteth not in such an Indifferency as 1leaveth it in aequilibrio equally inclined to this or that (As Macedo against Tho. White confesseth with others;) For then all Habits or Inclinations to this rather than that, destroyed Liberty: But in an Indetermination with a Power of self-determining: which power is called Indifferent, because it is a Power to this or that, and not because it is equally inclined, no nor equally a Power to either. For there may be inequality.
- 1Leg. Guil. Camerar. Scot. Disp. Philos. Moral. qu. 4. for Gibie•fs sense of Liberty as not involving defectibility.Leg. Guil. Camerar. Scot. Disp. Philos. Moral. qu. 4. for Gibie•fs sence of Liberty as not involving defectibility.
181. When Dr. †Twice with Bradwardine *about the definition of freewill, (which positis omnibus ad agendum requisitis potest agere vel non agere) limiteth [omnibus] to second causes, Annatus playeth upon his oversight, as if he said that [Agere posset voluntas sine requisitis ex parte causae primae.] But no doubt Dr. Twice meant the limitation as to the non-agere only: and that with the explication [non quasi motio Divina sit inter ejusmodi prae-requisita quae voluntatem creatam indifferentem relinquat.] Though indeed we cannot imagine that the causae secundae should operate and ponere omnia ad agendum requisita sine prima. And we may well say indeed that Voluntas potest non agere, if the second cause only do its part, when non potest omnino agere. This therefore should be better opened.