Of Kedemptzm. 75 minded ? what Liberty is this ? yea,or to be able tohateGod, and Sin, and damn your îelves ? . A. * " Itif not Liberty fpecifzcally as it is for fin or again God 5 and * Arnoldcorvdefcribech fo ìzot Libertas moralis 3 but it is only Libertas naturalis, or the inde- that without which we are not men. "terminationofthe Will with a felf-determining power, which is the na° Formatit Libertas orbs- " turalfeat of morality, andmay be ufed togoodor evil. rü creati, bore confllit B. Now you fay fomewhat, and come into the Light 3 Therefore/amt.. in i-aferentia oójeGEiva; rrgç i@ indiffe- having thus prepared theway, I add, that there is Libertas a Malo, and rentia p4: led in in- Libertas adbonut,s; both properly : But it is in:propet tofay, .Libertas â diftrentia Acte,ra ipfua bono (naturali velmorali) vel Libertas ad malum qua tale. 2. As there d °. QY" rir ,aSetiz o*. may be a three-foldRraint or Compulfion, Thyficeel, Ethical, or Civil 3 pofita: 4aamois aatun- Ste there is a three-fold Liberty, r. Natural, which is a Liberty, from air babeat ve(pra¡,ppe- ( i not aligaam #r. dipaerti -' natural neceJtation fromGod, or our ownfaculties, or things extri-e z r.- , unto any evil. Z Ethical ; which is a Liberty fromvicious inclination, Ha, (9 in of ere t iaroS- or nece tation by itat leafy. 3. Civil g which is a Liberty from the z`e L t a, d. x r6. p.g93.c.3. ftrainingor conftraining Laws, of any that would or might draw us to evil, or keepus from good ; and fo ofpenalties bythofe Laws. To which is reducible Liberty from the ill commands and,punifhments of Parents and Matters, and from the violence of enemies or wickedmen. And Liberty is either from flit, or from mifery. But the diftinetions about Libertyare fo many, that I have giventhemyou in aTable in the Second Book, and refer you thither, thatwe may agree on the hate of thequeftion, What Liberty it it thatyou mean ? But firft I fhall afic youa fewmore queftions. Amy.- 5. Doyou think that Liberty confifteth in thegreate.ff indife- rene,,of the Will, when it ismeerly in equilibrio? A. "No ef For then every virtuous or vicious habit should take away. " Liberty. X. I pray youthinkon it then, Whether ifitronghabits whichdo tan- tumnon neceftare, donot aeail abate or take away any part ofLiberty,it be like,thatif fuch a habit werefo thongas "per rundem inclinandi modiim to neceffitate, it would not yet confift with Liberty of Will ? guefi. 2. Do you think that a man isnot neceffitatedto will his own felicityby aPimple Volition? Is he free to defiremifery as Each ? A. "No : This is not an all ofElettion,and therefore not of Liberty. B. Do you think that this certain confiant neceffary 'a& of the Will, is nota more perfelt or excellent alt, than that which you call,free, whichfometime is done and fometimenot done,and is before uncertain? * Or, is it not a more excellent frate of the Will to be conftantly and * rope male agere non el? certainly well determined, than to be undetermined, and defettible ? ir,ÿerFet:onemd rñe e I would know as we go on, Whether the Liberty whichwe plead for, be fadpotim qn=dam el? im- goodand defirable, or evil? per¡echa libertatem cond. A. " Icannot deny but it is incomparably more deflreable to becertainly q4æ LibetoaticYa;7t. " andneceffarilydetermined togood, than not : But it is better to be free taria elt: Nam Deus, sec. l " and eft to our own choice uncertainly, thanto bedetermined toevil, er dank de lib. in genre; " to befodetermined to inferior good, as flail keep down thesoul from the 33 " fuperior. I do not take this indetermination and free power, for our " beltftate, butfor a middle condition, ft for aViator that is triedhere in order to his end. Beails are neceffarily determined to' things inferior: to The glorified Angels and Saints (its tFóught andhoped) are neceffarily " determined to things fuperior5 andfowas dhrifr : But our undetermined "free of Liberty is better than one, andworfe than the other, and fitfor ," our trying lifeonEarthá R. You
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