And thé Sub;operatioñs b Alan's Will: 69 was nomediate Impulfe between the Creator and the Creature ( for there was no recipient;) fo here there i`s no effect on the foul before the A& and habit offaith it felf, then what is that Grace whofe Ratio efficaci,e we can make a Controverfie of ? Adhaminemat leaft I may faythat it is common atts and habits,overtoptby flefhly intereft andconcupifcence, which are wrought by commongrace 5 and that it isfpecialailsandhabits overcoming the flelh and world, which are wrought by fpecialgrace. So thatchofe firemen that are. refolved that yet differ they will, anditnplacably differ,and their adverfaries fhail beenemies ofGods Grace whether they will ornit, are yet defective in that acuteneffandpregnancyofwit whichis neceflàry topretend a real difa- greement, and are forced to fay that they difagree when they have not wit enough to feem to prove it to any but chofe that take their cholerick zeal and reproach for proof : For in this there is no difference among us. 6, Obj. At leafl we can prove that we dter in this, about the leas; that one fide makeGods gracious habits givento believers to be fuck as may be loftand dye, andthe other donot. dnfw. That is no difference: You fí111 want wit to make differences though you want not wi 1. For both fides are agreed that perfeverance arifeth not from the Meer nature of the Habit of grace, but from Gods fuperadded fuftentation. For Adam and the fain Angels had as is com- monlyheld) fuchkind of habitual grace as we ( though objectively dif- fering. ) 7. Seeing there is no-difference, on Godspart (as they all conclude,) fiftible grace and ïrrefifiible, fufficient and effeciuál,can have no difference, but in the very effefl or event, and the connotation of mans Power or impotency to the contrary. I know (as I havefaid) that not only the Do-' minicansand Calvinifts, but Suarez and other 7efuits, fay that Effectual Grace is fuch exparte principii as is forcibler for faithas the effeét. But theycontradict themfelves, whoconfidently fay, that befides that effect, it is nothing but Gods ejTence which bathno degrees orreal differences. And manspower of Refnance and fruftration is none as to Gods will and ofënce, but only as to the effeft; When he could have doneotherwife. 8. The fame Vanity they declarein the queflion, Whether thefame de greeof Divine Grace, help, or operation, wouldConvert one man as Both another, or would Convert as doth not Convert. When they are agreed that the effect isnot the fame ; and thatthecaufe bath no degrees of dif, ference. 9. And though ifspaft mans underflanding'to comprehend' how all the various effects in the world fhould be produced without the leaft divertity in the caufe ( Will or Aulion) exparte agentes, and that belle falvarePe- trum, & velle damnare pudam, fhould be perfectly the fame volition ex parte volentio ; yet it is the liker to be true becaufe than cannot compre- hendit; as longas he hath nb evidence to prove that it is not true. For God is incomprehenfible. to. Seeingthen that we muff content, T. That God Decreed to do all that he doth, and properly and abfolutely no more ; z. And that Chrifts death is the caufe of all that it efeeteth, andproperly of no more (Of which the conditional gift of pardon andlife ispart,) And fo that all the Controverfie r. Of Decree, z. Of Redemption, is refolved into that of` the effects ; 3. And feeing all theeffetti are fuch whofedifference we little differ about, if at all and ex parteDei agentis they., agree that there i5 no difference : where then is the Differenceamong all the contenders f
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