I 5 2 OfSufficient and EfeFJual Grace. ownSouls, as to be Pure thatfenfe, and paffion, and phantafze can do nothing immediately on the Willto help or hinder it. We find that the Will eafily followethPaffion, and very hardlygoeth againft it. 3. Nay we are not certain, but there may be more bruitifhnefs and lefs reafon in many Sins, than molt imagine ; and that the violence of the fenfitive appetiteand paffion, may not prevail both with the Will to forbear the excitation of the Intellect, and with the Intellect to omit its oppofite Judgment, thoughneither Will orReafon in the firft inftant give content. There are tome alto that think that we are fcarce fore that the Willand thefenfitiveAppetite are two feveral faculties, rather than one between two guides. I faynot asthey : But this I will fay, that I grow daily more confident , that they that make the rational and fenfitive Soul in man tobe two,and their Brethren, that without all thew ofproof, magifterially face us down , that the Soul at death putsoff all fenfe (becaufe it exercifeth it not by the fame Organs which were adapted to the Bodies ufe), do both of them hainoufly wrong the Church, and darken manyTruths, and open theway to Infidelity. C. "Butyou cannot lay the beginning offn onthe Wills omion, toput " theIntellect on the comparing thoughts ; for the Intellect can underfland "againft ourWills (asmany !know thatwhich they had rather be ignorant " of) : And therefore needs not the Will ad exercitium. B. TheIntellect may beforced : But it is not fo always : Thingsfenf- ble, and near at hand, mayforce the Intellect: But things unfeen and diE/animutt bevoluntarily thought on, and ttudied, or elfe they will not be underftood. C. " If'e. g. Eves Will hadfaid to the Intellect, [Cogita Compara- " tive] either the Intellect mufffirfi havefaid to theWill, [Comparative "cogitandutit eft ] or not : Ifnot , then that Will would have been no "rational Will. ifyea, thenthe Will mull have contented, or elfe been "unwilling againit reafon, andfo be bruitifhfrill. ThereforeSinwaft be- "gin at the Intellect. B.!. The Intellect did not fay [Comparative cogitandumell] notonly becaufe it was not commanded fo to fayby the Will; but becaufe the Will wasfd Co entangled Before by the Pimple Love of the Creature, as di- verted the thoughts from the Creator. 2. Suppofe the Intellect did fay coldly [Comparative cogitandum di] the Will' did neglect it; being notneceftatedthereby, and fo the Intellect went no further. . C. " If the Will do velle bonumqua bonum neceffario, it mugneeds " neceffarilyvelle bonum cognitum, andfo=Hollow theIntellelt. B. It doth neceffarily vollebanana quando nuit, i. e. non.malnm5 but it doth not neeeffarily velle hoc, vel illnel bonum inter plurima : Nay though the Inteleel fay nothing againft it, yea fomething for it, the pre-engaged Will may neglect it. And yet poffibly Eves Intellect did perform one comparative act which occafioned her further fin, viz. [ If thou turn thy thoughts towards Gods prohibition, thou wilt lofe the pleafant good before thee]. And this was true. C. " But if Eve's Will Aft over tenacioufly flack to the forbidden " Creature, when theVnderflanding neverfaid, It muff do fo , Infadoing "itwas not a Will, but bruitifh Appetite. B. The Underftandingfaid truly, [ it ispleafant andAppetible] and fo the Will in its initial delirefinned not. But that it looked nofarther, and excited not the Intellect toremember, and it felf todelire more topleafe God, was by an abufeofits power and liberty offelf-determining, and fo the fenfible good prevailed, becaufe the fuperior good was forgotten and neglected. And the Will may thus fnfpend its at after an Intel- lelual
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