The divine will considered in its eternal decrees, and holy execution of them. By…

And here again I might reinforce the former Arguments with an Emphasis: If the Will cannot stand alone and upon the bottom of its own independency in other matters, much less can it do so in Conversion, to which the working and drawing of Almighty Grace is requisite: If in other matters the Will cannot go alone without the Torch of Reason, surely in Conversion it cannot go alone without the Torch of supernatural Illumination. If ⟨p. 449⟩the Will by deserting a lesser good proposed by the Understanding do appetere malum sub ratione mali, then the Will by deserting God proposed as the summum bonum by the Understanding doth appetere summum malum so; if the Will by rejecting an inferior Good proposed by the practical Judgment must become brutish and irrational, how much more brutish and irrational must it become by rejecting the summum bonum so proposed? If the Will may be determined by the Understanding as to a lesser Good, nay, as to a false lying Good, as in the Case of Sin, how much rather may it be so determined as to the summum bonum? If by the Wills turning away from the Understanding right set, there may be Sin in the Will, and no Folly in the Understanding, which is impossible; then by such turning away there may be no Charity in the Will, and yet true Faith in the Understanding, which is also impossible. But pretermi• ting these, I come more closely to the Thesis, that is, That the Will doth follow the Understanding in the business of Conversion. Now whereas the Conversion of the Will is double; either it is the production of gracious Principles in the Will, or ⟨p. 450⟩it is the actual Conversion of the Will: in the first the Will is Passive, in the other Active. The Wills following the Understanding is double also; as to the Principles of Grace in the Will, the Understanding is as the Channel through which those Principles are infused into the Will; as to the actual Conversion of the Will, the Understanding is as a potent Persuader inducing the Will unto actual Conversion. In the first the Will follows the Understanding passively only and by way of reception of Principles; in the second the Will follows the Understanding Actively and by way of free Actuation of those Principles.

And here again I might reinforce the former Arguments with an Emphasis: If the Will cannot stand alone and upon the bottom of its own independency in other matters, much less can it do so in Conversion, to which the working and drawing of Almighty Grace is requisite: If in other matters the Will cannot go alone without the Torch of Reason, surely in Conversion it cannot go alone without the Torch of supernatural Illumination. If