Of god's gracious Operationson Man'sSoul : God phyfice infiuere in scum immediate, er non in potentiam fire virtu- tern agentem: nor how he can be faid to move the faculties to att, that doth caufe the aél and not meddle with, ( and therefore not move ) the faculty. Nor know I how an At immediately (and. not the agent ) canbe the terminus of aphyfical motion. Though it's cafre to conceive how God fhould caufe an ad by moral and extrinfick objective means. There- fore, asGod moveth things Natural by his Influx into their moving vir- tues, or into the moving Virtues of fecond Laufes, which being ACtive operate on pave matter ; fo as the soul and its will is quadam natura inclined toAefion in genere, and to will good in fpecial, God as the caufe of nature moveth it by his Influx into the faculty, as he doth other na- tural agents: But having made it a Free felf-determining Agent , his In- flux upholdeth and moveth it as frith And the fame Influx is upholding and moving, and moving as upholding ; feeing God as Motoralfo, doth influere in naturam vitalem& liberam. Betides which fupporting and moving Influx, no other predetermining premotion is neceffary to an A/I as an Açt, (that I know.of. ) But thevery natures or difpofitions of lapfed man being depraved, the reparation of them is neceffary to holy aEtions ; And herealfo God ope- rateth on the faculties, by right difpofing them, and by thatgrace which ,dugufiine and 9anfenius well call Gratia medtcinalts, ( hisfpecial influx carifïng, maintaining, and air/mating it ) he caufeth the holy aótions of believers. I do verily believe, that Durandus and his followers , under the name of fupporting the natural and free faculties, did mean incisively that whichb.cllarmine pleadeth for, A GeneralConcurfe to the AcI as an Act And that they differ in words and not in fenCe. And if his doétrine hold not true, I cannot fee how God can be Paid" to Permit mens IìnfulAltions, or any aftion at all. For if neither the Inclination ofnatural agents, (as ofFire to burn, aStone to defcend, &c.) nor rife Inclination of themolt wickednature, would caufe anyad, unlefs God otherwife caufe it bypremotion ; then there is no place for impediti- on (for we cannot be faid toHinder aStone from freaking, or a Moun- tain frorií walking, nor anything from any all which it could net do ): And permittere is non impedire. And therefore Godsmoving a man to the Ad of fin, is not a permitting him tofin ; Motion being one thing, and the not hindering of motion, another thing (or nothing.) . V.
RkJQdWJsaXNoZXIy OTcyMjk=