And the Sub-oper4ttons of Man's Wll 39 But Hobbesmeeteth the Predererñttinànts and faith, thatthe will isfree in that its Act is Volition; but that this Volition is neceJJitatedby fupe. riour or natural caufes as much as anymotion in a Clock or Watch, and that it is unconceivable that any Äil or Mode of Aft can be without a necejtating efficient caufe, But he differs from them in his caafe- iquents, and in the Notion of a Spirit , acknowledging no being but Corporeal. a. The Predeterminantscommonly build not their ds trine en Cods free-will, but on the Nrcefs ry of the thing': As if it were a contradit i- on, which God cannot do, for God to make a 'creature that can Deter- mine it felf , lid ord nem aUiari s Without his particular predetertitining premotion; or to make a Stone that can fall from the Air of it felf, un- lefs he moveit downwards, befides his fufientatiónof its natural gravity, and all other natures, byhisIuftux, or univerfal Concurfea 3. But till they can prove the contradiction, they muf.páfs for the denyers of Gods Omnipotency, which is to deny aGod. 4. * Their chief argumentis, that the Moral fpecification ¡JanAdi- f tEt the 12eader on is anEntity ; and to fay that any thing can caufe any Entity without 1.-that all the ,reft Of Gods firt eaulïng it, .is to deifie that creature making it a firfl caufe: their argument Faye tlnfw. i. The comparative order ofAcïians, as the terminating them on this nd areoe no batnec á. Ahd that Dr. 2'mijfP this objèo rather than that, and at this time rather than that, &c: ) is affrmeth that God is not but the modus modi entis 5 and fo is no proper en-tity, 2.Or if the Name als°ayes the effeßcr of all Geod either ofprose be the quarrel!, it is no otherEntity thanwhat God is Able tomake a or Pleafnre which yet creature Able to ehu/e without his predetermining Caufality. 3. This he ,,,faith are Gòod, aver is the excellency of the creat re and the honour of itsCreator. Now -if there l p y fuch Entity in Bónune *. g. Asfor their argument, thatthere is no effect without atattle, nor coudücibile, vet Bann i i ,j`ntredrarñ, aL neccffa'rilp difference in effeéts without a ditferènce in thë .caufes ; and that anuncle- to requite Gad ìo be termined caufe cannot produce a determinate effe& ; I anCwer; t . God is the Çaufe of them, ;tell the caufe of all differenceswithout any diverfityin himfelf. And he is the us if You can , Free caufe of all things neceffary in the World. a. The foul ís Gods' the is fö morale can tie iii Malum maralr, an: Image. 3. The will when undetermined bath a felt - determining ponier, that man is not tfaable to Therefore this is but peter?principihm. 4. But there are many Cub caufes Fp edetet n sm n his wí111 that are à reafon of the determination ; As objets, opportunity, know. Yea, as toEntítyt there ledge, the removing of competitors, &e. isno more in senate bo: neftum , thah, id did r. 6. Therefore Gibieufs,Guil. Camerarius, 6c, Way of predetetmina- red föreüanied : ties tion by the caufafinalis, isnothing to our queftion ; that being noefjicient, words are .[ Nos teem poterimos , Mallon tuba, but a Material, objetive or Moral Caufation: eft Bottum per ji : Hempe in getter? Boni condscibii nos ad COO* aliqueam finem : fed arguit gdver(ár1l ; Ergo Deus effet iron modo permifför, fed r éfe;loi qua malt. Prorfas snvztida tonfequentii i Apparet enim non nece¡fe eke it Dios fit effecior amnia Boni in genere condúcibilis, : (N. B.) Vim wins datár alegaod pecca- tam, quad non fit\alicui cendacibile .. Neque neceffe .eft at Doua fit aáthol cmnis boni saeundi , maegis gram at fit author peccati. Nam certigimum eft,, & extra omen controverfeæ aleampof-itum, peccatlam effe bison in genre jncundi, etiath ingenre con- dncibilis: petalI enim peccatitm nobX- cedere in falutem _.] Vmd, Grat. lt..r: p. s. felt. 7. p. 03. . Ent whereas theDottor upbratdeth Annidius for confufton in not did nguifhing the three forts of Goòd in titis contròAertie, Ai mali esi¡tentia bosom fit? viz. the bonum honeßum, utile (I. quondam; I mud detre the Reader tel avOid alai theDoabrs confuSon, and to be fo much more accurate than he as to remember that this diftintiò i n s but de Bono Cteatsne whofe pleafure, profit and handy are diftinguilhable : But that above thefe God liintfelf is the abfolúte and limpie Good, and that things are fitti Good as related to him, the Prince and Ultimaìe Gloat t And that the higheft formal notion ofGoodnefs in the creature, is none of thofe three; but the conformity ,Of things tò the.Will of Göd , the abfolute Ruleof Goodnefs. And therefore when we ask, An forum fit at fat malign We Mean not an fit boriám Áómí- His fecundum quid, but an fit bonum fmpliciter, viz, conforme Valuntati Divine ? And If they can prove that Dons unlit Frcatum. fieri, we will confefs it to be Good. But 3. Yet I deny it tò, be bonum útele,"feeing tt doth the innernd goads or no.nsm iutundum ingenets is notfin. GodWould hate men have snore Pleafnre than finbringeth, and not lets. Bin it is bed , minus jacundum fenfibile 'pretested before bec magia jucnndum fpirituale, which is fin: fdo the, prelation of a ,I,eíss Pleafre to a Greater is no Pleafnre. So that fin is w neither atile nor jucnndum. And theDotor isquite bit, in calling eccafio a medium" condutibile:and cgnfeffeth that fin is no odserwife condueible 'to GodsGlory,,bitasaita /lq. Wherea Äs eccago, as fach, is ni median at all, no more than popifitas eft ens y unlefs you takeMedium very largely: ¡. 7. When
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