andDecrees ofÇ od, &c. "firmed, and in the good than in the bad. And Peeing to beable to fin., "is ;diminution of Liberty; therefore according to Anfelm, to be able " to fin, is no, Liberty nor partof liberty , taking Free-will according to a the Common Reafon of it. But to have poweras to the Act which de- " formity isannext to, may well be a part of Liberty, notfimply, but of "CreatedLiberty. And fo the deformity in the At moreagreeth with c" free-will as it is a Creature, or as it is ofNotbinci, than as. it isFree.-- - "Dub.3. Can free-will be compelled? Anfir. Godcan deftroy it butnot "force it ; for that is a Contradiction: But he can weil .effèótually in- But to fin tie will not "dine it, and make it moveit felf freely to which part God will. *j fo incline ïc I think this is as highas you can delire. And yet there isnothing in all this, but what bothparties may well bear with, andit bath indeed much foundnefs in it. But here he treated: only about equality ofLiberty; but howmuch of it the únfancìified have, he elfewhere flreweth , and I have oft told you howmuch the molt are agreed in it: 1e8. To conclude, Theheart and fumm ofall our differences is how to Make-God the total firft Caufe ofall Good, and not to -make him the Caufe offn, and thedamner of man for that which he hiìnfelf infupera- bly caufeth. I hope both fides hold fait both the conclurrons ( that our fin and deftruclion is chiefly of our felves, but in God is our help, and Our good and happinefs is all fromHim.) And if they both hold this, it is not thedifficulty ofjoyning them together, andopening (sods unfearch- able methods, that muttdisjoynt us, and draw usto withdraw our Love, or contemn each other, or diflurb the Churches peace and unity. 709. Gregory Ariminenfas and Gair. Biel have come to near the rigid Dominicans that the Reader may think that they plainly fay the fame of Gods Caufing all theACt of Lin, asAlvarez, Twif fe andRutherford fay. But let the Learned Reader note there things ; t. That over and over they affirm that though God Caufe all the All of fin, yet he is but the Caufapartialis : I like not the phrafemyPelf for the reafóns before given 5 but by this they do greatly differ fromthe aforefaidAuthors : fee Greg. a, d. 3q., 35. ár.3. frequently faying, that God is Caufa partialis. And in anfwering Aureolesad nonum he thus fully explaineth it "Diceñdumpod - cC Caufa tupliciter poteft accipi Totalis: Uno modo lotalis totalitate relata "adCaufam -id eft, fu, eiens Caufare e ellum abfque coneurfu alteritos "Caufa precife caufando featCaufat : & fieneganda eft Oa Confequen- "tia: .Qjóniam nee Dew net creatura eft f c Totalis Çaufa alias mali "Nunquam twin; tails aebus jferet, fa Deus non Caufaret tam; Neque "etiam f Creatura non caufaret, 6.Deus non aliter caufaret, quam aunt "de frith caufat, canturreado iumCreatura, Alto modo Totalis totalitate " relata ad effedum, id eft, totem effeetum can fans:. Et ejufdem poffànt "effeplurei totales Caufa :, ejufderro cairVolitìonis fecundüm toturn eft ,"Caufa Notitiá fj" ëtiawíPoluntas. Here note, that a. He taketh not Caufa tatalis for the famewithsell- taria, s. That he aflerteth only, that God caufeth theTatum of the All, but not by a total Caufation of it : And that Gods way or fort of Caufation is not fufficient tocaufe it if man concurred riot, which they, fay he freely cloth, and could do otherwife.. gyro. So that there mens way of freeingGod from being the caufe of fin is like Scotus his As. if (as I before made the fimilitude) a Fa- ther to try his Childs obedience, bids him lift up a Stone, which he cannot do of hìmfelf ; and the Father holdeth his hand and joyneth his flrength, yet not ad ultimum poffe , but with a purpofed reftraint fo far that if the Child will not pat forth his degree of ftrength ic 33
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