And the Sub-operations of M in's'!J/il. "II.-The fecond is Durandus's way [Nullumeffe neceffarium Divimu Ce voluntatis concurfum ad ac'tiones fecundartant caaafarum, fed fatis effe `cquodDeus ensproduxerit in elf', ipfas natural, earümque virtutes i'poftntodùm ionfervet. ] But this is a partial recitation, for this fu- ftentation of their Ai'cive Virtues is the farne with an Univerfal Influx or Concurfe to a6tion as ailion, which,ellarmine is for. Read of this Ludov. à Dóla. III. The third he faith, is attributed to '`Grog. irina. Séottas andCa- briel, (great Wits, if any. ) " CooperationemDivinam fé tcnere expar- eCte efet-tiu, 'non Canfa, h. e.'Concurfum Dei non determinare Volunta- tend nofirum, nec aliquid in illam Imprimere ant operari, fed Immedi- Yc ate influere in elation, eionquepro'ducere'ills ipfo momentaquo àvolian- cc tate n.flra prodaacitur : Ergo Deus non deterriinat Voluntatem nec Vo- °GJuntas Drum: Nam uterque concurfnrn libere adhibet, cl f alter ?Wit c coneurrere, optes non fret, ficut cum dus ferunt ingentene lapiderre -- "Et Beet timid operentur, tdmen Deus operator quia Poluntas operator, 'cc non contra : (But this is partially recited, and it is true only of the effee°t: And his confutation is that then Gratia efi pediffequa Vslaanta- tis: Andwhy faith he not, God is pediffequus hominis, becaufe he judge- eth men according to their works't) I have otherwife opened the matter than is expreíied here of any cif there. But can the fober Reader think that the IVth way ( which is that of theDominicans predetermining premotion of all acts good and bad) is fo much furer than there three, as that he dare venture on that fuppofition to cry down his Brethren as enemies to the Grace ofGod, and to his Providence, who would gladly afcribe all to both which belong-- eth to perfe&tion, and are only afraid to denyGods holinefs, and the Chri- MatReligion, by refolving all fin and damnation into the rxecr Will and Love and irrefiftible Omnipotent efficiency ofGodt SECT. IX. whether Gods Operations be equal on all? 1; IF the question be ex parse Dei, iris abfurd to make a queftión of it. For God is the fame; whatever the diverfity be in his works. And Gods ads as in himfelf, are God. And there is no virtue or Efflux fromGod, but What is a creature; of effe bfGod. . 2. If the question be of fecond caufes, andofGods operation in awl by them ; I anfwer, n.Sortie thing§ Gdd Civeth dadDiith as leelór óf theWorld, by a LuIv, or according to a LAto And herein God doth equally, till man make a difference (as is aforefaid) viz: in his rétif lation ( though not in thepromulgation) and in his fudgement. z. Some things Cod Giveth andDoti,, befides, as Ginter and free- Benefactor: and here he primarily maketh a difference. So that there is a certain fit and meafure of grace given equally, till men make a difference : And there is a fort and meafare given unequally', by the meet will of God, as he diverfifieth Natural things. f?.3. Bur if the queflion be of the erects on the foul, tliofeeffefs are, t. Mans predifpouition, z. The divine Isnprefs, 3.. The Ads, 4. The Ha- bits, as is faid : And as to the firft ; Gcd equally difpofed man at firff : But two Caufes I:ave filled the World with very unequal difpofitions : One *So Malderus in r. z: q rii. a.,3. dab. i. [Hic Del cosco,fas quod satinet ad identitatem realem ex parte termini ( nam ex parte principii eft ipfe Deus, act Dei voluntas ) eft ipfa otIle Carafe fo. cant,, quatosos eft à Dos. Nibid punt ¡KO Vn- att nr fienu f erRDei So many öthers. Of Preparation for Grace, Medina noteth three degreesof it: one which Grace everfol- locveth ( which is it that our Divines mean by effettual Vocation ) and this he faith, is ne- verhad but by Gods fpe- cial help : (y the other two are diflant andconi- mon.) But that the Schoolmen ofthe other parties think otherwIfe he confef!eth, and faith, In bat giuftione Durand. Scot. et propemodum ora- nesNominales, quosfequi- tor Adrian. Quodlib. 7. q. ¢. le:enr partem affir- raativam , fch icot quad borna per fnas vires fine [portadi auxilio Gramm, poteft fe ad Gratiaio pra- parare, (it ut confequamse gratiam infallibiliter , & es merito de congru° e D. Tho. tenet contrarian; Medin. ib. p.593. But then byfuiciens prapara- tie adGratiam, he mean- eth Converhon it Celt, dimovere animum ab ini- gaitate , & fe in Doom convertere j °cat Convettere primes ad [stem, ut quis illmninerar.
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