c íf Premonition. An. t. The promífe to Adam is very obkure : But Happinefr it muff needsbe, and everlafling : 2. But it is paft my teachto conceive how the spirit ofGod can fix man inperfeft holinefi without any fixingqua- lity ( as it's called )on his Soul. A confiant Ati the Soul muffhave: And t. If that Aá be caufed by any Divine Impulfe, difpoftng the soul fo to aît, then that difpofition is a quality. 2. And if there be not both d/olition and habit, then the Soul will not in Glory be habitually, or qualitatively holy, butonly a6uall}'. 3. And a habit-ailingbeing per- fetter than an aft without a habit (or inclination) the Soul will be more impeded in Glory, than in this !late of Grace. 4. Operari fequi- tar effe : God fitteth all his Creatures to their works. And as when he will give Immortality, he will give a Nature fit for Immortality, even indiffòluble and incorruptible 5. fo when he giveth perpetuity of Love, he giveth a nature or habits fit for perpetual A&ion.. Chrifi faith, A good Tree bringeth forth good fruit, and an evil Tree evil fruit : Make the Tree good , and his fruit good. 5. The Operations of Love in Glory, should be expotentia aut violentia, rust neutra, if there were no intrinfick difpo(stionor inclination to them. In a word, it is a contradiaion, for aSoul to be perfeftlyholy, and not have the perfeftion of inclination to its Ans. 3. But if the meaningwere, that no holyquality alone fufficeth, with- out Gods influx, that wereno more than what muff be Paid of every Creature : without Divine Influx no Creature can be or operatea mo- ment No created thing of it fell, without God, cancontinue; How then fhould it keep a man from falling : But if the seal have any more goodnefs ofnature or inclination in it than the Devils have, it muff be a created thing, or God himfelf. Ifonly God, that proveth not a Saint to be himfelf better than a Devil, astonature or difpofition, but only that God in him isbetter. His reafon whythe Sun is naturally fixed to its Operations, but not a glorified Soul, is (4. i4. M. S.) that one isa natural, and the othera voluntary Agent: One, as Gibieuffaith, Non agit,fedagitur, the other doth agere &non tantumagitar.) An. r. Gibieuf andyou were deceived, in thinking that fuch naturals non agent: Paflive matter Both not Aft ex principio effintiali (unlefs Dr. Gliffons and Campanellas Do&rinehold true.) But the three AFfive Natures, Intellectual, Senfitive and vegetative (andfo Fire and the Sun ) do exprincipio Aciivo efentali agere : but nothing doth Act , without an Antecedent Influx to ,a&ion from the firft Caufe, inwhich it is paf- five : For no Creature is Independent. 2. voluntay eft quedamNatura, quamvis libera : Tomove naturallyonly and notfreely is proper to Agents meerly natural, diftinft from free: But tomove freely, and yet from a fixed principle, which (hall infallibly determinethe Soul to altfreely is not a contradiftion 5 nor thatwhich Gibieuffhould deny tothe glorified' 4 r 5. M. S. Klan,thougha Creature, is thefirit Caufeof hisown acàion He moveth and fets himfelf on work: elfe he were not caufa confilio : But not immutable: elfe he were no Creature. An. You let up Free-will and Power more grofly in terms than I dare do, though, I fuppofe, our meaning is the fame. Had I faid thus, what had I heard ? I only fay, that man may be a caufa prima fecundum quid, of the moral fpecifcation or modificationofhis own Aftions : But he is fmpliciter no caufaprima of the Action in genere dcfionis : elfe he were God. But a caufa principalis he may be called, though not prima. 2. You never proved that God cannot make a Creature naturally immit-
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