3d Of Cod's gracious Operations on Man's Soul: inGodsWord : And that all Chriftsmembers have his Spirit;regenerating, illuminating, quickning, fandifying them, both as he is in Covenant with them to be the fanéiifier of their fouls, and as the Love of God and all his Graces areby him canned in us : all this is Cure. But if menwill go further with us, and give us as many diftinäions oÉ Gods Grace asAlvarezdoch, and tell us that betides God himfelf, one of them (fimultaneous operation) is nothing but mans ait ; and another (previous motion) is fomewhat elfe, butno man knoweth what, but may be named [motoo virtuofa] though it be neither God nor a quality not a humane ad ; And then will dilpute how much of this [fame thing J this matis virtuofa, will ferve to filch an effec4,and how much to another, and how and by what reafon it is efficacious and will build on his affer= tiens fisch a fyfteme of confequents, as íhall make up the doFtrines of a fed or party, Which thall fet up with this flock to militate againft the Love and unityofChriflians : this is the courte that I oppugn. Once more, Let the Reader note that the waies of reconciling Grace and Free-will, asAlvarezmentioneth them, are thefe four. I. The 7(p/its way by fcientia media, which I need not recite to the Learned, but think it meet to recite Alvarez words of their defcription ofGrace. [ "Supponunt gratiam pravenientem :' excitantem effe for- "maliter aaiones quafdam vitales, quas Deus in nobisfine nobis operator: "fine noble,inquatn, libere co-operantibus, non tarnen fine nabis vitaliter "6- efjicienter concurrentibns ; 6- confiflere in illuftratione illumina- tione Intellec`tus, arque excitatione 6. fuafione voluntatis : qua effaci- " enter procedunt ab intelletlo o' voluntate, non quidem ut Libera, fed "ut Natura eft : quamvis antecedenter dependeant á voluntate ut Libe- "rum arbitrium eft, patent's viz. ex ejuslibertatefuit dependens, quad "homo tampararet notitiasmyfteriorum ftdei velcarom quafacienda crant, " accedendo ad pradicatores, vel alio modo co, proprio induftria acquirendo, "gnibus notitiisDeus feinfereret, eas elevandofuofpeciali influxu, utfùper- "naturales fans, o' quales ad falotem °porter ; o' fcfortiantur natu- "ram gratin pravenientis. Suppofatâ ergo Illuminatione, qua Dens Mu- mint Intelleltum, 6- proponit Volontati bonum, ut filai conveniens, af= "formant, quadftatirn abfque alla libertare oritur merl naturaliser in "voluntate motus affedtionis ad bonum frbi propofatum: quo moto allici- "tor o gtsafi invitatur ad amandumNod bonum, o imperandum po- "tentiis executivis, ut illud exequantur, ut v. g. ad imperandum intel- "lettuiut affentiatur rebus fdei propofatis & explicatis. In his ergo du- "obus motibus, viz. in illufiratione Intellelius & affeilione voluntatis b "Deo elevatis fro fpeciali influxo, confiferre aient gratiam pravenien -, "tern 6. excitantem. Liberum autem arbitrium his duobus motibus gra- "riapravenientisadjutum t- excitatum, liberarahabet potellatem impe- "randi ant non imperandi affenfum fidel : .9_14ód fi voluntas (idem am- `pleíti velit, aFfumque credendi imperet intelle/tui, influentefmolnota "gratinpravenientis quamhabet, elicit infeipfa atturnfupernaturalem, qua " ftdem amplefti volt, quo'q; affenfum imperai intellearid ; fianaílque Intel "leatus motor imperio illlo fupernaturali voluntatis, illrfrationéque di- "vinâ adjutus, elicit alum fupernaturalem affentiendi revelatis, 6- "Gratia excitaos feu praveniens nova influxu, quo unb corn lobero ar- " bitrio influit in fupernaturalem altars fidel, fortitur rationem gratia ad-, 'Visa/antis, eooperantit oficacis. Si autem voluntas pro fua innata li- bertatefadem polir ample/ti, gratia excitais & praveniens manes in- 1Ctra limitesgratia fufficientis, nec eft efJicax, quia voltantas non volait fademampleai,cumpotuif et. II, The
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