lind the Sub-operations of Man's Will. ( moral) by LAW or figniftcation of Gods Will de debito : AndPER. FECTION by attingency and union with our END. ?). ao. From the firft refulreth NECESSITY properly fo called : Fiom the fecond Moral RECTITUDE: In the third is FELICITY ; as to Engle perlons. 21. From the firft (viz. God asAcior) uponMany or the Univerfe,, arifeth CO-OPERATION or Concurfe ; All things work together, as the Wheels in a Watch. Fromthe fecond ( Divine ORDERING) arifeth HARMONY : and from the third, UNIVERSAL PERFECTION andMelody of the whole Creation ; and to man,perfeiá Bove. t).í2. Motion is unrefiftible unlefs by a greater or unequal Contrary Motion, or paffive impedition : and its effect as fuch not free, but Necef- fary. Government by Law is refftible , and obedience free. Final coodnefs orLove, do perfeét and felicitate, neceffarily andfreely,'not ef= felting, ( for fo they are not now confidered.) but fatisfying Iò far as they are enjoyed. i. 23. Thecreation being pall, and Beings exent ( except what Ge- neration and Compofition make, unfearchably ) and Gods fundamental RELATIONS fetled, we (hall confound and be confounded, if wediftin guifh not Gods after-actions according to the Relations in which he work- eth them, and their forefaid differences in themfelves. SECT. II. The order of Divine Operations. . a. f` OD is the Immediate taufe of all things and allions, castled G j by him, as to the ProximityofGod to the effeft. For he is every where preíent in Effence, and as near toevery Being and Action as it is to it felt. Wemuft, not conceive ofGods ufing means, as we do of mans, where the Pen, the Saw,theKnife, &c. is between the hand and the effe& : God isas near and as toral a Caufe of what he doch, as if be ufed no fecond caufe. p. 2. They that fay God is thus Camp Immediata Immediatione ¿ Sup- pofati feuEffentia &Virtutis, fpeak true, but not aptly, becaufe it ill in- finuateth as ifGods Virtoes were not his Effence : when as in God they are all one : only as inadequate conceptions we may diftinguifh fuppofitam ávirtate, butnot otherwife And it is not as quid creatum that we fpeak of Virtus. 3. Since theL`reation1 in theMotions ofProvidence, God who atfirft made the Univerfe to be One by conjun&ion and co-operation of parts ( as truly as a Clock or Man is one) hath fetled a courfe of fecond Caufes, that one thing may a& upon and move another ; and though he work upon the Higheft ofthefe Caufes immediately without any other fubordinate Caufe, yet on all the reft he ordinarily workethby fuperiour createdCaufes: which axe fome of them Neceffary and operate in one conftant courfe, and Tome of them Voluntary and Free, and operate more mutably and contingently. . ç. The courfe ofNeceßtatingCaufes is commonly called NATURE; and the Influence ofAngels andother Voluntary Caufes diftinguifhed from Natural: But they all operate as fecond Caufesunder the Influx and Go vernment ofGod, uponus that are here on earth. C c c e te. "5. There * Brgdwdrdine ib. p. 175i feemeth to favour Aver- rais faying that God is Forma omnis forms, eft forma 'mime effentialis dr principalis cu afcungne formati : "and fo adeth all things: And indeed when we deny him to be the formof any crea- ture, we mean that he is More and net Lefs. And that we have not a fitter Analogical conce- ption ofGod, than that he is eminently more than the foal of theworld. And c. 14. . 210. he talleth [ Neceffáritem] the molt proper name of God. nutwhen he faith C. 17. that Gods Effence, Omnipotence, Intellett- Naturally precede Gods Knowledge, and caufe it, and fo pputteth Caufes and Effects in God, he, is coo bold.
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