And the Sub-operations ofMan's Will. "the Law,] &c. Anfw. I. Thevanity of arbitrary Logical notions, is a wood for.; you to hide the matter in. Youare not able certainly to define what phyfically fpecifteth an Ac7ion, and what not. To fay thatone is the fpecie of an Ad, and the other is but an accident andno fpecies, is but to fay that youwill fay what you lift. We ufe to faythat Ads are fpeci- fledby, their objects: And fo when objets differ fpecie phyfaca velmorali; the ads do fo. But when the queftion is with Judas, (hall I betray my Mafter or not with another, (hall I be perjured or note with ano- ther, (hall I commit this Adultery or note with another, (hall I pray in - feafon or out of feafon a to another, (hall I love God or the creatures more e (hall I will or not will this e (hall I will it 'pr hill it e &c. Here youare fo much at liberty that youmay pleafe your Pelf with laying, that to betray and not betray, .to.forfwear and not to forfwear, to love moreor lefs in degree, &c. arephyfical fpecies of entity, and fo make phyfical fpecies of A Lion. But Iwill not fay that on agere b no ens is a fpe- cies ofEntityphyfical : Nor do I believe that We need Gods Influx ad non agendum as fuch. . And as for your Accidentsof Aertions, if you mean Relations, it istheir fundamentum that we are queftioning. The extrinftck denomination is founded inRelation; or elfe it's canfelefs. In a word, Man by Common Influx can determine his own will to go this way rather than that , and an not to go, and this without a further phyfical predetermining pre- motion of God. t). 13. But here let the Reader nice, that when he rimaketh moral Good andEvil no ¡ pecies of A£lions; but an extrinfck denomination (which is true, abftrading the relation from thefundamental difference of the Aals); and maketh God the Naturally neceffitating. Caufe of all that is phyfical in the alts, he maketh God equally the neceffitating prime Caufe of Good and Evil í Which are but relations raking from the fpe, cified ads. p. x4. He addeth [IfGod move the will it is to that fame act which it Both, or to another. If to another, why fhould it.be [aid that God moved it to that which is not done rather than that which is done, when we fpeak not of moral, but neceffary phyfical motion?] Anfw.The Par- ticle [ To ] doth cheat you by ambiguity. T. As [ to ] noteth, the èf- feCi, of Godalone, it is [to] the Imprefs which he maketh on the foul; which effedt he frill obtaineth, which urgeth it towards its own air. 2. The fame I fay if [to] lignifie an abfolutely intended end. 3. But if [ to] fignifie the natural tendency of Gods Impulfe as to ane1e61 pofsible and defirable, yea, and due by commandfrom the fubordinate caufe ( mans will,) then it was [ to] our ad of repentance, faith, duty, that God moved ús : That is, he gave us that Power, and neceffary influx by which it might and ought to havebeendone by us. $. 15. It is but to make toil for the Reader to anfwer all thele fallacies and quibbles, founded in Come falle fuppofition or ambiguous word : elfe I would anfwer the reft of that Digreffion, and his Digref. 5. Ii. t. p: a: contra riilvar. Only here I mutt take notice, that in this Digr. 9. he him- felf rejeiteth Greg. trim. andHurtadds affertion of Gods Determining us to this or that Numerical 41?, as diftindt from another ejufdem fpeciei; ut merum figmentutn, & ad curioftati hominum nimium infælici ratif- faciendumduntaxat introduclum. Whereaswere it not for wearyingthe Reader,Imight fhew,that the fame Reafons will hold for or againftthis nri- morical, as are for or againft hisfpecifical predetermination. And the fpe- cies having no exiftence but in the individuals, and himfeif faying, that Gggg Gads
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