gó Of Free-will. * Ic is a great ddpute God by mortification and by holy love. And all this the Holy hoft among the School-men, BothbyA5ïon, but not meer Albionin genere, but by a fuitable commti_ Whether Grace & Theo- t logical Virtues ( Fahh, nieative ALtlOn , q üC tutu g, illnminating and converting,or touching the Hope and Love,) do Soul with love. really differ ? faithMae- that IV. The firft effect of this received Influx k or vis impregi we ilerua in X. 2. 7bo..rto. a. 3 p. 472. [ Non di- know of, is, The ÁEí excited itPelf. h is. Action that Goddotty fufcitate ' (tinges, opinio eta magrftrr the Soul to,- and Albion next followethi pot fequuntor Scotus Alexand.Alber.Richard. ` V. Askhere is a difference between aspark, or Candle, and a great Gabr. Durand.Vega,Bel- incendiumorflaming-fire, fo is there a marvellous difference between taeaalt. Inter ta- taco theSouls Altions upon the fame Objetand of the fame kind) i en ea eJt diveiftas, quad J n the Dueaadus teneatdi/trngui degrees : As we perceive by daily experience. In a dream, the fame falo tomite Gratiam & thou htsftir us not up to execution as whenwe are awake will do it. Cbarrtatem: A1ü dieant, g P o diaingui foia ratione, non And a man that heareth acold Preacher, and coldly thinketh over all realiter arm formaitter,ant the faille Truths, and 'mentioneth them, fubfcribeth f eth fecundum Jpeciem : Alit s s and and l : fF dieant formaliter diain, them (as of the evil of particular fins, the needòf'Ghrift and Mercy, gut; at tot [pectes quail- c.) yet reeleth nopower in them; nor will all his over, taus diver fee ; ita tarnen nt nán flat dux rea Re- comea fmall Temptation, orPet him uponD,uty; buthe knoweth, and itinpáitern pinotThor thinketh, and talketh, as if he did it not. And at another tithe, when tarn, Bonavent. Valent. his Soul isfufcitatedor awakened to ferioufnefs, the lathe thoughts who!- Suarez, en.. ly takehim up, andmakehimwonder at his former ftupidity, and com- Et ip ¡e Matderus ópinatnr mand his lifewith great facility. Gratiam effe Donum fpir. g fanIti cbaeitati pr.evium: VI. Experience tellethus that ufually this effetual fufcitationof the LtnonPentia ed in táie Soul tomorepowerful lively apprehenfions and Vol ifions is doneby afist_ anima implantatum : ea' quod tableexternal Means : As by a more clear andlively awakeningMinitry, virus poltea drfponet po- b y forne notable Providence efpecially by furprizing fufferings and tentiás fecundum incline:- tionem nataree : & ita difirefs. A Thief whenheis-taken, or Judged, a Fornicator when he antequam charitatis air- is found in the Ihameof his Sin, a Prodigal inJail or want, aDrunkard tute elevetur voluntas fia- Miter ad bone amerem eonfentanm eft ipfam anima fabüantiam prigsnatters elevari,ad ejufmodi inclinationem en per balitan aligvem non voluntati, fed J7Si proxime inbarentem. ] Here is a vènturousConjefture, and fuch as may tell you that theft men make not Grace to be na. tural ; when befrdes all the habits of Faith, Hope, Love, and other Virtuesor Graces in the Mind and Will, they holda general habit or holy inclinaeicn in the Effence of theSoul, and not in the faculties, which differeth from Love and other' fah Virtues, as ( they think) the facultiesof the Soul differ from the Effence (as he after explains it ): and is ie that . is called, The HolyGhofì. and the Divine Naturein us : which is the fame that lair. Pemble held : An influx received from God before our As I acknowledge : And that this received imprefs fame way dtfpofeeh the Soul to the following Aft ;. and chat Infantsthemfelvesmayhave fuck a holy difpofttion, and that this is fame reparation or fan&ificationof nature : and if therebe more I oppofe not what I underhand not : But the word Habit moll properly belongeth to particular habits of this or that Aft : ( as Faith, Love, eve.) And whether you will call this Grace a general Habit or a Nature, I contend not: ButI think that the founding itin the Effence and' not in the Faculties, falfly fuppofeth the Faculties not to be the, Effence ; And I think that itdiffereth front the particular Habitsor Graces, but as the natural power or ingenious difpofi- tionof an Infant loth differ 5omhisfaid ingenuity when li is improved into habits; which I think are not another thing,' but the fame difpofnion advanced and perfefted.'But ofthis let each man think ashe can. Bradwardine cuts Short all the Controverfie, and faith, [ Thatas without Gods fpecial Grace, Freewill cannotover-come any Temptation at all, fo that fpecial Grace is -( betides all that iscreated )' Gods own Will that he Stall over-carte it, So that by this no man can do any Inure thanhe cloth, or than God willethor decreeth that he do. And fo by his Opinion, rffeilaal Grace is Gods Effence as decreeing,willing the effea; Lib. 2. c. 4, q, 6, q. Yea he faith, that no man . that is nor tempted can avoid anyfin, without this fpecialGrace, which is Gods Will that he Stall avoid it. J But thisopinion is rare i Gods Will is his Efface and in it felt fimple and unchangeable. Indeedno 'goodwill bedone but what hewilleth : But the qu.11ion is, whether he Both not both will and give much true proper powerto do that which is never done? and fa whetherhe that willeth not Good, or hateth it, do it always for want of power to do better. Gods Will as immanent, and conftdered in it felt only a Will, clothnot create or caufd adextra: But his Will as produftive or really caufing, which we call his ative orexecutive power ( and he dcnieth it not to be produftive, though he deny it to be any thingbut Voli- tion, de nomine ). And if this he all, then the quelions of the nature and efficacy of Grace are ended ; andGrace ex parse Dei is nothing but his Will, what shall be, and aproduftionof it by willing it; andin the cited it is nothing but the being of whathe fo willeth ( Aft or Habit). So 1. x. c. r3. he faith, [ That the Auxiltum fine quo nollws per(everat, er per quad quilibet per feverat, eft (piques (anther, Divind Bonitau dr Voluntaa, ] ( where he (eemeth to hold that Deì Bonitas er voluntas is the HolyGhoft, .the third Per- font ) And e.'2." e. 9. p. 498. the laboúreth to prove that no Angel or Nan (in Innocency) can by the greacel Goce beforehis Fall perfeverea momentwithout Gods fpecial help, that it G' ds Will that he (hall fo do. So that the naafi-, taring caufewhy one Angel flood and another finned, and why Adam finned, is, besaufe Gal willed it. And though I.e hold that ,Adamcould not fiord becaufe God willed it not, yet he holdeth alto that God pofrtivcly- willed it; nor fee'ng that he had made that needtefs. Read but Bolo de Vol. Dei copiouly, proving that Godwilleth the Salvationof them ti ac arc neverPaved, and youwill fee that no Prateltants more differ herein than the Papite do among diet:delves. And there is no reconciliation with them that hold that nothing is polfihlebut sohat i,future, or noman cando any thing but what he. or.
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