Of the Nature, Knowledge, Will predetermined to it. He that bath a proper Power to cboof, is Able to Cbaofe, and Can Choofe, by that Power. 165. God therefore is truly the firft Caufe of the Ad by Giving the Power, and doing all that belongeth to the föns nature to the exercife. And he is the firft Caufe of our Liberty in making us free agents ; and he is the firft Caufe of the Moral Goodnefs of our aEtions, by all that he clothby his Laws,Providence andGrace to make themgood. But he is no way the firft Caufe of them as evil. xellarmin's UniverCal i 66. When we fay that God caufeth the AÇl of fin as caufa univer_ Caufe, feemeth the fame fait the fenfe of this word muft needsbe opened by this diftindlion. A with what Durand:s rneaneth. And rennot- Caufe iscalled Univerfal, r. In predicando, Logically; And foflrtifex tus denying Daraud,s's is camp univerfalis rei artifcialis, lJ Statuarim eft Caufa particalaris, opinion, faith, L 4 Pol cletus a calf a rto ularis hu us flame. z. In cau ando, as to the p.212. Ni o gnod eviden- i J° f J ó' Í f ter [equate ex bat Opt- effest. And fo that is an Univer(il Caufe, whole caufality extendeth co :done dare duo prima re- many effecis. And this is two-fold: i. When it is the caufe of fome- rum principia: Molt: enim Philofopbi, ut Plato, Ari- what common to d tho¡e leas,but not of all that is proper to each, WI- fiat. agnoverunt uaam pri- lefs its caufality be otherwife ( as by the dfofitio reeipientis) determined. morn principium Omni;,m, And fo the Sun is caufa univerfalis of the fweetnefsof the Rofe, and the dr tarnen non agnoverant i,2ud prirnnm principinm flinkof the Dunghill, be. And fo God is the Caufa univerfalis at fans effe ca,fam immedinan nature, by his common fuftaining and moving Influx, of all finful aflions. omnirtrn effeSttu,m Caufartma fecundaram. 2. When it is the Caufe of thole actions, not only as to that which is common to them all, but as to that which is proper to each by which they differ from one another, and that of it left, and notas determined bythe difpogtia recipientis, or by any other caufe. And fo Gad is the Univerfal Caufe of all that is meetly phyfical in all beings and action ; As in Generation, &c. which is properly to fay that he is at once, both Cauta univerfalis, particularis ér fingularis. And how far he is thus alto the Caufe of all the moral Good of all Actions I mull open to you more di- ftindily in the third part. But of the Mill morality of Aéions he is not fuch a Caufe ì but only ameer Univerratas aforefaid. 167. They that denyingour (elf- determiningpower, do make volition, t óf this and free-volition to li nifie the fame, and Cogency to be nothing but to excellent Trice: cfes de Lib. f g arbitrio abfolut. make men willing and unwilling both at once in the fame adi, do Teem regef Fìnitiollo C 1áb- rather to jeaft, than ferioufly difpute. And to define Free-will, to be arbitrium es facuttrrs vo- only Lubentia vet Valitio fecundum rationem, is no other. For Velle hotels èr ratim:ir ad juxta rationem, is no more thanVelle ; the Will being the Rational Ap- unnrntibetoe'ndumveisen petite diftineq from the fenfitive. And if velle and Libere Velle be all agendum dr agendum unuru del airman] which ai- one, why do we blind the Worldwith wards, and do not plainly put the net rdo&rinnin, a dfeeßh cafe whether man bath any will, and not whether his Will be free? And Wien ; but I think ex- if to rake away its Liberty or conftrain it, be nothing en but to make the prefedt not Liberty fame numerical ad which is a Volition fimultaneoufly robe noVolition, fin8ty taken: It may be ad : tru,ulibet if Satan or not theVolition of another thing, the queftion whether the will may tad a power to nove:, it be conftrained is ridiculous. If the will be not forcedas longas it willeth, as I move itss ¡rib- orb. or willeth juxta rationem, then to queftion whether it can will by cou- nt tiber, potefl,o ex ',is ffraint, is to queftion whether it canat once will and not will ; l yet is this qe, ad finem al,gaPm cOn- defcription only of Liberty and confiraint too common with fome. dre,mt min pro aliq ell - gendi, ant men c'r 168. But if this were fo, then 01. e. The fufpenfon of the will might idem re;uendi oral acre- be neverthelefs by farceor reflraint: which is a non velle ; And fo when pro arbitrio no- fay voluntatem ab ip/o peo non coFi pop, becaufe when it a/eth o ad map e Dei glori- they roe conrefdi i which Pa- it ac`leth willingly, ( that is, when it willeth, it willeth ) the confequence sous diftenreth not from. r 1 sr r ail denying is vain, hol<.et,I not, becaufe it may be forced from all action : (unlefs they till the ambiguous word mean that it cannot none e'r non altere at once ). 2. And if this were éd, ododïefenceaáúá. fo, then either they mean that God cannot naturally neceJtate the will and mgly varicufly frated. toad, or that filch a natural necegitatim confifteth with its Liberty. If the
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