and Decrees of Clod, &c. and Valencia, fit to bewilled : And this out of the perfectionof his ownwìf- dom : which is but to be perfec?lysuite, and to know whatyerfec wifdom should offer as eligible to the coil. 3. In the third inflaax he knowethAll things willed by himas Inch (af; Valica) : which is buc to know his awn will, and fo that they will be. 42. In all thefe inftances we fuppofe the Things themfelves not to have yet any Being : But fpeakof God as related to Imaginarybeings, according to the commonfpeech ofmen. 43. Thefe therefore arenot properly Tranfient Ads ofCod ; becaufe it is but Himfelf that is the object indeed, viz. His own Power, Wifdom sind will, thoughit be k ereaturis in that which is called his Idea's. 44. It is ufual with Divines to afcribe Ideàa to the Divine Intellect, af- ter the manner of men, againft which I quarrel not, but am my felfafraid of prefumption. 45. Fromwhat is Paid, youmay fee, that the Common School diftin- lion of all Gods Knowledge , into fcientia fimplicieIntelligentie, & pure sfaonis, isnot accurate, and the terms are too arbitrary and darktono- ble the thing intended ; and that thefcientia media added doth not mend the matter : And that a fitter d'iflinction is plain and obvious. 45.iI. Alf() the willofGod as Relatedto thingsnot yetexiftent, bath it(feveral inftants a threefold object, (aswe may conceiveofGod after the manner of men.) r. The Po &ility of things, which God is faid to Will, in willing hil own Power as refpeding them. a. Thecongruity, Goodnejs and Eligibility of things, as in his ownKnow' ledge ; which is but towill theperfection of his own Underftanding. 3. TheFuture exigence of things Good and Eligible, to be. produced in their fitteft feafon. 47. They that fay cod can do no more than he Both, milt" mean only in the fècond and third inftants or fence; or fpeak very' prefumptuoufly, if not blafphemouflyk 48. That God lothnot all that he Can do, is no note of imperfection in his wofdorn 'o will, but is from the perfectionof both. 49. Nor doth it hence follow that hehath either a Vain or anIlnaclive Power. For his Power is his perfection, and therefore not Vain : And it is ever effentiallyActive in himfelf, as he is the Living cod: Andwas nei-, thee VainnorUnattive when therewas yet no Creature. 56. Gods Power clothnot thereforecreate or operate ad extrameerly as 'Power y For then it Should do fo ad ultimuni rife, and from Eternity: But as it Voluntarily puts forth the effect. 5 s. GodsKnowledge meerly asKnowledge, or as the knowledgeofCon- gruities, Future things, yea, or thingsE.xiftent, is not Efficient, nor yet as is concurrethwith hiswill ut frnii (orhis Will of Complacency ;) But on- ly as it concurrethwith his Efficient will. 52. Gods Knowledgeandwilleffed nothing ad extrn,but byand withhis Aclive Power, as efficient. 53. Therefore Brádwardine. and many other Schoolmen, do not congtu- vuflyfay, that Gods meerVolition without any Effective Power is all his Canting Influx: Unlefs they thruft two Conceptions into one word , and mean a powerful atlivevolition tor, i . By the famereafon that we mutt afcribe to God Intellection andVolition, we mutt alto afcribe Active Power; 'Thefe being threeprinciples in his Images 2. And in ManMeer willingef- fe<.s not. ;. And they that fay God willetb ut eveniat peccatum ipfo non effreiente, fed permittente, fuppofe that he milletb Something which
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