<48 OfSufficient and Efeaual Grace. 2. And Adam's fin, with all other being pardoned tofaithful Parents, is in them pardoned to their Infants dedicated to God; Andwe have reafon to think that where the Guilt is pardoned, the Vice is not equally tranfmit.ted as to others that are notpardoned intheir infancy. 3. And it is not only Original sin, but much additional Pravity, and particular habitsof fin, contra&ed by pra&ice, which is the impediment of Converfion. 4. Yea, and aftual fin it felt, which temptations ftir up, aswell as thofe habits. 5. And alto thegreat guiltwhichall thofe a&s and habits docontrae, by which Gods Grace is yet more forfeited. All thefe areagreat difpa- rity, and thew that more Grace is neceffary to fome thanothers. C. «Well I Go on withyour Anfwer to the mainRueftion? B. My Anfwer is, that if youwill not turnVorilians, but will receive the commonmetaphyfical School Divinity about God, ( to deny which, is commonly called Blafphemy byall Parties ) I do not yet fee any place for a difagreement. For the Queftion, [ Whether thefame meafure of Grace which we call meerly fufficient, is ever oftlual? ] is meant either, I. Of Gods Agency or Influx as it is Agentis. 2. Or of the Means. 3. Or of the Objects. 4. Or of Effells in the Soul. *Malderus inh.Z.q. t r And I. It is plainly the firft that the molt Contenders mean, upon a a. 3. d. 8. Omni., gratis excitant eft egecax tr rata falle fuppofition. They think thatGod putsforthone degreeof ftrength 'li.rpq onhn exti to one effe&, and another degree toanother effeft; and fo that exparte gue" fine conftnfu libero in Dei operantis, there is a different Operation (in kind or degree ) to homme porn : non aim the producingof different ee s : which blafphemy Judgment quin p g ff& i i l P y in the J g tomepnlfetnr. of thePhilofophical Divines : For thoughwe are fain toufe the name And thatexcitingGrace of Aa and Influx, yet it is nothing but Gods own offence ( in Power, is always ( fecient Grace, to the Ate to which ,W?rdom and Will) by which he produceth all effe&s. And (to fay ) exciteth,fee hisfeafons, that Gods Effence is divers in kind ordegrees, is contrary tohis Simpli- ibid. rag. 46:. city and Immutability. And if all Gods Operation ( from the creation of the World to the moving of aFeather, and from the convertingof Saul to theleaft gracious a&ion of a Saint,) be done bythe famekind and 'degree of power, and there be no difference at all in God or his Agency, but only as in paffo in the effet; then the very fuppofition of your dilpute, and the Subjeft being nothing, you may feehowwifely you have long troubled the World. C. " But it isunconceiveable that there fhould be variety in the Effe&s, ibz.aYet= paghi3 ho cr when the Caufe hathno differenceat all in its agency ex parte fui. bath many fingularities) B. * How now ! Did theCalvinifis fo much ftír up Kinggames againft there is forneineth vorftine and condemn him in the Synod of Dort; and now mutt we that tome tau o fai Anion ofGod '(e. g. plead againft youas Vorflians ? Did notone God, without any diverfity increation) betweenhs effence and the effeft in himlelf > make all the variety of Creatures in the World ? Can he : becaufe polira canfa poninot unica volitione velleplurima? And fo unica afione plurimee efficere? rnr ecct: but God did not create from , &c. All multitude proceedethfrom perfe&Unity. and faith, This Aftlon C. cc But Gods Influx or A&ion feemeth to be fomewhat elfe than his is not God , and at Ef4enC¢. yet niverfe. Fa Butofr the It B. Youmuff mean exparte Dei, or you fay nothing : And if fo, it mutt is utterly uninteibgible be tome Creature : For betides the Creator and the Creature there is no- what that Ihould be : For Altion is victoria thing. alicajus aítio; and that virtue is fobltantic virtue or AIlia creata fubfft not of themfelves r Therefore an Anion that isneither God, noryet a Creatures Aft ion is unintelligible. a. And the difficulty will recur upon his own way : For either that middle Anion is or or mazy, eternal or in time : If one and eternal, his own Arguments aflault it t why then is the Effefttemporary and mat- titanicus : If it be many ',idiots and temporary, it is all one for one eternal God to caufemany temporaryCreatures, as to caufe many temporary Aílionr. Therefore when all is done, we molt fay that Omnia font ab uno : Though how we cannot compre- hend. 3. And Gods Effence is an infinite power in Aft, intimately prefentwith every effeft : no other intermediate aftion need to be imagined. C. " ¿lion
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