Of Sufficient and Effectual Grace, i 49 C. " Aaion is not Res, but modus agentis. And fo it may be in "God. B. Some indeed make the three Perlons to be three Modes in God, which yet others deny : But otherwife it is commonly taken for blafphe- my, to fay that God who is moft fimple and immutable, bath any true mode diftind from his fimple Effence, much more that his Effence bath diverfity of modes. And if youwill deny this, we mutt make a whole new method ofDivinity, and fuch aswill molt accommodate theArmi- nians. C. " But to fay that Goddoth Influere vel agere, and tofay thathe is " God, are not words of thefamefgnifscation. B. True : For they are different Conceptions that narrow-minded man mutt haveabout God in whom there is no difference. Wehave our ge- neral conception of Effence, and Perfections, and Relation, which we exprefs by the Name G OD ; And we have one moreparticular,yeaour modal conceptions and expreffions : Andto exprefs the one, is not to ex- prefs the other. Butthat provethno diverfity inGod. C. " IfMilo be inPaffo, then it is not God, but a Creature. B. That old laying is but de nomine aaíionis. Doubtlefs there is of createdAgents a certain modus bywhich in Aïlion they differfrom them- felves; not-agent and agere fignifieth fomewhat diftind from the of ll, which is it that is in Paffo, and is calledPaon. And if it be only quid creatum, or the ef6î that you mean, we will after (peak of that : But nowthe queflion is of theefcientCaufality. C. "By this rule wemull fay that ex parte Dei , to willPeter's salva- "tion andJudas his Damnation, are all one. B. So all Philofophical Divines affirm: fave only that the fame Will unvariedin it felf, is varioufly related and denominated abextrafrom the diverfityof Objeals andEffells. C. "At leafl then we may here denominateGods Operations on feveral "Souls, as various from the varietyofEffects. B. You may and mull do to : But then remember that the queflion is but denomine, and that you confers that there is no real diverfity in all GodsOperations onmens Souls on his part, no not in degrees. II. And then as to the means, ! though for my partI think that a great diverfity is caufedby their diverfity, yet you your felves will not con- tent, that the quefl:ion aboutfnficiency and efficacy be there laid. i. Be- caufe it is a moral operation: and you think that fomeother phyfical operation caufeth the difference. 2. Becaufe many that live under the mo4l excellent means arenot converted, when fome are that had far lefs. 3. Becaufedyou fuppofeno meansfufrcient of it felf : and nomeans infufficient whenGodwill work by it. But if this mutt be the queflion, it mutt be remembred that you grant, r. That means are butfufficient for their own part, and not ad omnia : and therefore fuppofe fomewhat in the perron (difpofition or tire) to make them effectual. 2. And that God is theAuthor ofmeans : and that in themfelves they are the fame oft to good and bad. But 3. That thediverfity of mens difpoftions maketh the fame lets fuitable to one, which is now fuitable and confequently moreeffectual to ano- ther. So that here is the fame Grace oft times as in the means, made va- rious by variety ofReception. And fo that which you are to fay of God herein is this, that when fome wicked Parents have more vitiated their Poflerity than others, and when Tome wicked men by their practices have more vitiated themfelves , yet God doth not always give
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