i66 OfSufficient andEpinal Grace. teal Grace whic followeth the firft a& of Faith, and is anobler difpofi- tionto the following a&s. C. " Will one all of ours caufea Habit ? B. Not as ours only : But when the Spirit will work by it, it will. But even that Habit I toldyou is weak at firft , and increafed by degrees. But proceed and tell me, gueft. 7. Are you fure that in the Acquifi- tionof Habits there is no immediate operationofGod on the Soul that eaufeth them ? C. "We all hold an immediate Influx neceffary to the Being and Action "of every Creature, natural and free : but not an immediate Infufion.. B. What's the difference between Influx and Infufion ? C. " The firli isan'univerfal operation, the other a particular. B. Do youmean that the difference of the ads or operations is at all ex parte agentis, feu anus ut eft agentis, antecedent tothe effe&, or on- ly in theeffe& it Pelf. C. a0 I dare notfay that there is anydiference inGod for itis againfi L0 his fimplicity 5 and his very will and at as in himfelf is his Effence, " though varionfly related and denominated by connotation : Therefore I "muff needs confefs that the diverfty is only in the Tea. B. Do you not fee then what a delufory and troublefome fir men make for and about meer words? What's the Crimination cometo then about Acquiredand Infufed Habits ? when the difference is only in the effe&s ? You confefs that all proper Habits Infufedare by ourcogitation and ufe of means, and fo are alto acquired. And you confes that all Ac- quiredAabits are wrought betides our cogitation and ufe of means by an immediate influxof God ; fo that as to the Canter you can name no diffe- rence : Andyet the words Acquiredand infufed lignifie a difference in the Caufes, and their operation, and notin theEft, by their notation. Is not this deceit then? C. "Tell me what,on take tobe the differenceyour felf? B. r. I fippofe that ab uno omnia, God without diverfity caufeth all diverfity, which is only in the Creatures, and not in him. 2. I fuppofe that God bath appointednatural means and fecond caufes for common natural effe&s ; and his Willis, that they (hall operate according to their aptitude : And that he hath appointedextraordinarymeans, evenChrift, and fupernatural Revelation, for the produ&ion of laving Faith : And it is his will that they (ball work ufually according to their aptitude. 3. It is his command that we ufe thefe feveral means (natural and fu- pernatural) accordingly. 4. As there meansarefpecial, extraordinary, and for a fpecial end (the produ&ion of Faith and Holinefs.) So it is thewill of God that they (hall haveanfwerable, noble, fpecial effects which effe&s betides his operationon and by the means, thePaid volition of God it felt produceth immediately operating on the Soul ; not as a sneer volition alone, but as conjun& with his Wifdom and Vital Power or Allivity by which heoperatethall inall. T could here fay that God doth concur with there fupernatural means on his Eleer, with a ftronger, greater, fpecial energy , force, or influx. But I am loth to deceive you with bare words : for this force, energy, or efflux is either God or fnmething created. God operateth by that Wifdom, Will, and Power or Allivity which are his Eflence: therefore there are here no degrees in any operation : And in the effects the de- grees are not denied. The rum of all is then but this, natural effe&s are natural effe&s, and Faith is Faith: the difference we partly per- ceive 5 themeans allo are various : but in God the operator there is no diverfity. And fo you may fee what the flit about Infuíng and Ac- guhY =, is come to. C. "I
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