36 OfClod's Gracious Operations on Man's Soul: on fuppofitionof-his forefaid fupport and univerfal influx , and rule, to Determine it felf to the faid ORDER of its Ads, without Gods partial - lar predeterminingpremotion, f. 9. As in thevital and intellectual faculties, it is Gods Image lobe Able to Act vitally, and to undçrftand s fo in the will this felfdeter- mining Power andLiberty, and Imperium over other faculties, is part of the fame Image. And it is Gods "wrong and diflionour to hove his Image denyed and difhonoured i And therefore to deny this rawer of the will is as much a difgracing of Gods Image, as to deny man to be Rational. s. Io. God made than fuch an IntellectualFree Agent, that he might be a fit fiabject for Sapiential Moral Government: and accordingly he felled a Kingdom in the World r And as he governeth sneer Natural Agents, by Naiaarálmotion, fo he governeth ,Mari as a Moral vent, by Laws and Moral means and motion: For he raleth all things according to their Matures. f. I I. Yet as man, even his will; is quid Naturale as the fúbject of his morality, and as Aquinas oft faith, Ipfa volantas eft gnedem natura; fo God doth by Natural agency and Caufation continue and actuate math' as Natural, that fo he may govern him morally in the "refs, even in the moral ordering of his Ads. ?). I i. When men fay that the will isfret from co- action, they mean not all thefame thing. By co-action forme mean nothing, but that willing is not nilling ; orthat Goddoth not make it to be unwilling and willing of the fame thing, in the famerefpeul at the fame inftanc, that is, God caufeth not contradiblions, it being mpoflible : And foWith the Predeter- minants ufually to will, and to willfreely, fignifle the very fame. And if this be all the Liberty of the Will , then to move it as Naturally as aStone is moved, to hate God, to will all fin, and nill all duty, fo as that it can no more do otherwife thanmake a World, were no abatement of its Liberty, becaufe it isYolition andVolition which arethe acts that it is moved to, (whetherby Godor Satan.) f. 13. But I yet fee not why it maynot as properly be called coaction,' to move the will by phyfical nece7tation to will or nil!, as to move the Intellect to únderfland, or tomove any natural agent. f. 14. 1f you fay, that the word [ conction ] isuporteth reluftancy, or unwillingnefs, or oppofition; I confefs with Scotus, thatPotentiapa/va is well diftinguifhed, into naturalem, neutram, violentara : and thatthe word Coaction may be foftrictly taken, as to fignifie no motion but of a violated Patient : and fo it is but /is de nomine: But a Neeellitating motion of a natural, and neutral patient is the famething, what name fo- ever you call it by. And they that acknowledge the pravity of the will, and its corrupt averfnefs to God and fpiritual good, mull needs, by this rule, makeGods gracious change by predetermination to be a coaction, as being the motion of a contrarily difpofedpatient : contrarily, I fay, in inflanti priore ; for the motets is fuppofed to change its difpofition and act at once : But if full they fay, that it is not contrary in eodem inflan- ti, and that's its liberty I fay, then if the Devil had power as eafily to erred by phyfical premotion a hatred ofcod and will to fin, in all men, as I can move my pen, it were no lofs ofNaturalLiberty. Andfo mans liberty differeth not from a beafts, or from a plants, indeed, but only in the Nature of the Aft : one willeth, when the other doth but appeterer but all by the like "phyfical unrefiftible efficiency from other caufes. This is but to play with thename ofLiberty. 15. We
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