*Dico T. Non torto ëbn- tlare ex divinis literiS ef/e elflVfmod4 Habitas fuper- natarales. 2. At (Impel., tztis) infitnditur Gratia ea fen(u pod efficinntur Deo Prati(9" confortes di- -vitke nature, Cr rel ti. 3. Cpntedip:r Dei .adluto, riuììr ut credam:a, velima: t diligamab, per in(vir.acio- neme'a'infxGorrem fpiritxs fani7i. 4. Dei adptari- u,m defirper ikf<<G)m . e¡t onr nino neteftzriaïi nt tred, mra, diligzn:^r, &c. dr^ non tantam nt facilites cre- dames. Medina m 12. y. 51. p. 282. See many definitions ola Habit confuted inMedina 1. 2. p 271- and that .Mach he re4eth in is Arißotles, Gta lit.xr quá rafiè nel malè.a(ffiaun. 01 Cod's gracious Operations on Man's Soul eficacioufnefsof any caufeforegoing the firft clog it felf on the foul, it mutt beof the efficacy of Come or all there fecond caufes, or we muff que- ftionwhether God be God: For I can find nothingelfe to queftion. . r8. It remaineth thenthat the queftion, wherein the et cacyofaraie confteth, muff be meantof Gratia operata, even of the effect it felf, And then either you mean, that thiseffect is efficaciousto itfell or to fómethina elfe. The firft isfuchacontradidion asisnotto be imagined, ( that you fhould think that an effect is its owncaufe, and ask How doth faith, e, g, caufe it felft ) Thereforethere is nothing left, but only to ciliation, HMV thefirs e, ffeit of Godon the foulin itsconverfion is .efficacious of thefecond? ,*.19. And here . r. Some ofyou will grant that as motion caufeth mo tionby conta t of bodies, fo the firft effee t onthe foulcan caufe the fecond, And others of you will deny it, and fay that Gods AeIions being diverfificd only by the diverfityof effeéts and óbje&s, that which - caufeth the fecond effect is to be denominateda fecond"aim, and not the fame numerically which caufed the firft ;, no nor fpeciftcally if the effe/ts fpecifreally differ. And fo as fcholaftick wits here exercifetheir curiofity, without refpe t to Arnciniádifm or calvinifm, you will here fall into notional Controverfies in theway. 20. 2. But granting that the talc effect is that efìcaçious Grace which mull caufe the fecond, how fhall we know what the firft effe/st is, and what the fecond Gods Grace like the Sunis (ti11 (hiding though we are not Rill receiving it : When itworketh but the commoner fort ofeffcéìs, thefe tend to more and more. The fiat Gracious efectmay be forty years before Converfion. But this is not your meaning : But I fuppofe you will fay that it is the firft fpecial elect orgratia operata, that is proper to the faved, which you mean. But to pars by, that Auguftine, Profper, Fulgen- tias ( much more their predeceffors) held that fincerefaith, Love, hob- rids, Juftification, prefent right to Life if they fo dyed, are not proper to the faved, but that force lofeall there, If you fay but [proper to the pi- fáfled or Sanelifiedor Converted,] or, it be the firft effect which is pro- prium fufafcandds whichyou mean; Are we agreedwhat that is: 21. Either the AP eféít on the foul, or the firtt Gratia operata, is the A/ offaith ir' felf, or fomewhat antecedent. If the 4/st (as many fubcilly Maintain ) then it werea foolish quell/Iouto ask, Whether the.Aet of faith beEffeftual to caufe it felf, and How: Thereforeit muff be fome- w: hat antecedent, or we can find no matter for our Controverfie de offloads Gratia ad credendum. p, 22. If fomewhat antecedent to the Ad, it is either a Difpofition, or Infufed Habit, or an Impre/on,impulfe or influx which is neither Doff'ofi- tian nor Habit.* fo. 2 3. I.A properHabit offaithit isnot : Though Mr. Pemble fingu- larly feem fo to think, yet he meaneth but a feminal difpofrtion. And its commonly held that the Habit is given by fandication, after the All given in t/ocation. 2. Butif it were otherwife, the Habit is not alwayes fufcáent ro afcertain theAct. For holymenoft fin againft a Habit, and believers do not alwayes exercife it. Habits incline per madam nature, but do not certainly determine to thead. 3. Andof aDifpofi'tionitmutt be fo laid much more-. p. 24. 2. Andif it be an Impulseor Influant Receptus (as I think we mutt affiem) this is but a general notion, of which our underftanding is very crúde orfmall. Ameer Motus it is not : For (aswas laid in the be- Owing ) the Divine Influx is threefold, viz. From Vitad- Activáty (or Power,) wifdamand Lave, to Life, Lightand Love , inman. Now, is I
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