ers, the same acts need to be repeated many times for anything to
be firmly impressed on the memory. And so the Philosopher says (De
Memor. et Remin. 1) that "meditation strengthens memory." Bodily
habits, however, can be caused by one act, if the active principle is
of great power: sometimes, for instance, a strong dose of medicine
restores health at once.

Hence the solutions to the objections are clear.
________________________

FOURTH ARTICLE [I-II, Q. 51, Art. 4]

Whether Any Habits Are Infused in Man by God?

Objection 1: It would seem that no habit is infused in man by God.
For God treats all equally. If therefore He infuses habits into some,
He would infuse them into all: which is clearly untrue.

Obj. 2: Further, God works in all things according to the mode which
is suitable to their nature: for "it belongs to Divine providence to
preserve nature," as Dionysius says (Div. Nom. iv). But habits are
naturally caused in man by acts, as we have said above (A. 2).
Therefore God does not cause habits to be in man except by acts.

Obj. 3: Further, if any habit be infused into man by God, man can by
that habit perform many acts. But "from those acts a like habit is
caused" (Ethic. ii, 1, 2). Consequently there will be two habits of
the same species in the same man, one acquired, the other infused.
Now this seems impossible: for the two forms of the same species
cannot be in the same subject. Therefore a habit is not infused into
man by God.

_On the contrary,_ it is written (Ecclus. 15:5): "God filled him with
the spirit of wisdom and understanding." Now wisdom and understanding
are habits. Therefore some habits are infused into man by God.

_I answer that,_ Some habits are infused by God into man, for two
reasons.

The first reason is because there are some habits by which man is
disposed to an end which exceeds the proportion of human nature,
namely, the ultimate and perfect happiness of man, as stated above
(Q. 5, A. 5). And since habits need to be in proportion with that to
which man is disposed by them, therefore is it necessary that those
habits, which dispose to this end, exceed the proportion of human
nature. Wherefore such habits can never be in man except by Divine
infusion, as is the case with all gratuitous virtues.

The other reason is, because God can produce the effects of second
causes, without these second causes, as we have said in the First
Part (Q. 105, A. 6). Just as, therefore, someti