OfSufficient and Effettial Graee. of the means, adfinem,' is the Ratio bonitatis, and fothe Ratio objet,7iva medii : I will or choofe it, becaufe it is apt or conducible tothe end or chiefobjet that is , That it is Goodnefs for which I will it. Which fpeaketh no more but Rationem objeEïivam. 3. And all objeTls of the intelle&and will arecaufes indeed of the a& in. Jpecie ; but what caufes, Receptive and Terminative, fach as we mutt call Material (fo far as an a&may be faid to have matter)of which more anon. And ifthe obje& be noother thana materialor receptivecaufe,coníti- tuting the a& infpecie, then the propofer of the objen , who operateth but infubfervience to it, can be no other than a preparer and offerer of the matter. But how great a handthis receptive caufe hath in the muta- tionsand diverfities in theworld, islittle conlydered bythe moft. 2. But I pray you tell me, Howmany, and whomdo you find that hold that God doth no more but proponere objenum ?I remember none. C. "Whatfay they let when theycall it Moral fuafion, rohen fuadere is but proponere obje&um ? B. So then, youraccufations areyour own Inferences , andnot their words. But -do they not commonly tell youof an inward fuafionby the spirit(and Confcience) as well as anoutward by the word ? C. " Yes they dofo, ;, but that inward is but fuafionfill. B. But are you lure that by fna(ion theymean nothing but propofing the Obje& to the Intelte&, and by it theWill. C. "What elfe can they mean, if they (peak congruoufly ? B. Asfar as I can underftaad them they moftly differ not from the Synodilts atall, in their meaning; (much lets do the School-men and Lutherans, who ufe not the word [ fuafon fo much as they.) For the thing that theymean is a. That Gods Spirit worketh onthe [welled by obje&ive means, (though not only propounding that obje&; but all() affifting and exciting the mind.) 2 That by the apprehenfion of the Intelle&, the wills objea is offered to it:. And as camero copioufly pleaded' the a&of thewill is ever excited by thea& of the Intelle&. (Or indeed the obje& is fo aptlyprefented, as that the will (hall or may ei- ther by Natural orGracious Inclination excite it felf, fuppofing Gods af- fiftance.) But that the will is not moved, to any but an Apprehended Good. ,3 And that God doth this work on the will in afweet con- natural manner; like as an eftlual perfwader doth, not forcing the Will, but preferving its liberty : and as the Arminians fpeak , not irre- ftflibly, or by neceffitation , leaving the a& to be 'contingent. 4. But withal, iris molt certain, that God operateth on the Mind and Will it felf, and not on the Preacher ofthe Word only. g. But no mortal man knoweth how .; nor is able to comprehend his way of operati- on. i I. But next tell me what youmean by Phyfcal, which is the other branch of your diftin&ion ? C. "What fhosld I mean but Natural, by Real Conta&, attingency or "influx on the Recipient ? B. r. God is above Nature, and not included in your Phyficks: How then do you call his operations Phyfiral, ex parte agentis. Nó Phyficks pretend to treat of God. 2. Conta&and proper attingency belongeth to Bodies: But God is not a Body; and therefore the Contall or Influx by which he opera- teth, is utterly unknown to mortal man, any farther than that it is by his Effence. 3. God isimmenfe and effentially every where; and therefore fuch a Metaphyfical Attingency or Contact, as may be fpokenof him, he hath Y td
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