Of god's gracious Operations on Man's Soul : (CI V. Yea in Imperfect fupernatural ads ( as fear..of hell ) which go «beforehabits, and by preventing graceare elevated to the ads, it is not a 'CQuality, but MatisDeivirtuofa by which they are done; and is of the "fame fort with that whichcaufeth as from habits. "V. This previous Motion is Really diftinét from the operation ofthe " fecondcaufe and isnot our aft it felf ; but is immediately from "' God. (Whichhe ufeth many arguments to prove.) And can all this give any man a formal conception,what it is, which he calleth,aliquid encompletum, and MotieVirtuofa? Weknow not what the Yu projeltic impre f fa is in corporeals : And can wetell how fpirits, , and how the God of fpirits maketh his Impreßïons? or what the word Ins. prefon or Motion here fignifieth r We know that we ;know it not if we know what we know and know-not. And why is it called Motie Virtuofa? Virtue he maketh aquality : It is no quality, and yet virtiaofa. omnis motioeft Akio. Is it AFtio Increata ? Thenit is Godhimfelf; which he de- nyeth, and fpeaketh of fomewhat between God andmans Act. Is it Atha creata? Then it is a modus Agentis, for fo is every Action, rcr ficch, as diftinét from its effeft in, patiente. And if fo, it cannot be modus Dei; for theftit is Ipfe Deus: And if it be modus hominú, it is either hominis agentis vel patientie ; If the firft, then it is mans Allier) : If the fecond, it is formally no &lion: For madampaiientis is pafo ; though manywould confound adtion andpaonwith fayingafter their Matters, that Alïioeft In patiente, which is equivocation. So that the plain truth is, that mans underflanding can reach no further than to conceive, r. That our fouls are the termini of Gods volition and Altive power. a. That though Godall not on us by corporeal eontált, yet we muff call our felves Patients, and think of the Attingency of his Active effence with its effélts, by foe 4nalogie of corporeal attingency; eontalt, and impreffed moving fotnrce: But truly to know how God touch- eth, moveth, operateth on any Creature and bywhat Impreffions, or what there is indeed between Gods effence and mans Alt, we know not at all. And if.Chrift had never faid, Joh. 3. [ fo is every one that is born of the fpirit] our own experience might have toldus that we know it not. Boldly then tellour Church-diftraltingwranglers, that contend about the nature, fts ficiency, efficacy, refiflibility ofthis AcI ofGrace, that theyknow not thevery fubjeét of their difputes. And fhall we íä1l fire the Church by ftriving about words that profit not but fubvert the hearers, and tend to the increafeof ungodlinefs t Yea and lhall bold blind zeal ufe the Reverend namesof . God, and his precious Truth to colour and countenance there pernicious contentions r I grant that the natureofGrace, and the concord of it with Free-willmay be foberly treatedof. But when menhave followed the controverte beyond the ken of humane underftanding, and there will proceed 'to build great Fabricks upon unknown fuppofitions , and perverfly contend for them againft Love and peace, they do-but ferveSatan againft God, under the colour of his facred truth and name. And I think it not amifs here to tell you what Alvarez faith to this Quueftion (deAux. I. t a. difp. r t 8. p. 482.) An Concordia liberi arbitrre cumgratin post demonftrari naturali ratione (vel, cum Infallibilitate Prefcienti,e, Providenti.e, pradeftinationu Divini?) Where he tells you that one opinion of fome Catholicks is, that [It u certain by the do- "fírine offaith that man bath Free-with but it cannot be proved by na- a toral reafón. ] The fecond opinion is contrary, that [ It is nor only «evident to natural reafon that man hath free-will, but alto the concord «of
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