dive Felicity, and ourfinis qui or etsju-s whether fitly, we than better know hereafter.) The two firit Nature bath tied us to : But not fo the Object, nor to the perfeetion of the Soul in a fpiritual futablenefs thereto. The firft Abfolute Judgment pro- duceth in the Will, a fimple Complacency or Difplacency : this is the firit motion of the Will. The Comparative Judgement where it is neceffacy, produceth Intention and EleEtion, or elk Refufal, and refolves the fluctuatingWill. Where there is but one Good propounded, (either one Objective End, or One Means of abfolute neceffity) or wherever there's onnimoda Ra- tio Boni, nothing but Good apparent in the objea, there is no work forConfultation, or the Comparative act of Judgement, and Confequently for Election : but the Abfolute Judgement would proceed to be Practical, and carry out the Will to In- tention and profecution : Were not mans foul blinded and de- praved, there fhould be no Deliberation about his End, and fo no Choofing of God as our End ; but an Abfolute Intending him, as having no 'Competitor : and it cannot be without great fin, for the Judgement to make any Queftion or Comparifon, and fo to Deliberate, Whether God or theCreature be our fe- licity ? and, Whether God or our Carnal felves fhould be our End ? But feeing our depraved Judgement and Will, and Vitia- red Senfes, and the Tempters letting the Creature in Competiti- on with God, do neceffitate a Comparative Judgement andDe- liberation, even about our End it felf, therefore there is a kinde 1 ofElection of God as before theCreature, or a Content or Re- folution fo to prefer him, that is neceffary, before or with a right Intentionand Profecution of that End : &fides the Ele- ction of the Due Means, that is, Neceffary,- feeing Satan and our flefh are fo ready to propound wrong means, in Competiti- on with the Means of Gods prefcribng. All this being fur- ther adde, That the fame Will that bath a Complacency in a. thing as Judged limply Good, may yet Titled and Nil! it,or Re- fufe to Seek or Receive it, if it be Judged ether a Leifer Good inconfiftent with .a Greater, or any way to have more Evil in it then Good : And as the linderftanding cloth at once apprehend it as Good Abfolutely, or in tome Refpea, and Evil in other ; refpeas, and Comparatively a I.&Good ; do-,h the Will at to Love or Will it fo farre as it is A e rehetsded as # e
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