Actual and habitual grace: older Reformed reject, later ones accept
Thesis XVI. Most Reformed doctors do not explicitly state a distinction of grace into actual and habitual. Indeed some of the older Reformed seem to reject it: Peter Martyr, at the place cited above, sets out to refute the scholastics, who imagined, as he puts it, that grace is a habit infused into the soul.
But the more recent doctors of the Reformed school, like most of the older ones too, acknowledge that there is a habitual grace. They speak of the theological virtues as habits infused by God. Robert Baron, a Scot and professor of theology at the University of Aberdeen, testifies that on this point the consensus of the modern theologians, as he calls them, is unanimous. William Ames also defends this view of habitual grace at length against Grevinchovius in chapter 10 of his reply to Nicolaus Grevinchovius's response.
Latin
XVI. Porro apud plerosque Doctores Reformatos non reperitur expresse posita gratiae distinctio in actualem & habitualem. Imo videntur illam repudiare vetustiores quidam ex Reformatis. Nam Petrus Martyr loco supra citato ex professo refutat sententiam Scholasticorum, qui finxerunt, ut ait, gratiam esse habitum infusum in animam. Sed recentiores Scholae Reformatae Doctores, ut etiam veteres plerique, agnoscunt dari quandam gratiam habitualem. Nam de virtutibus Theologicis loquuntur ut de habitibus divinitus infusis. Et Robertus Baronius Scotus Theologiae in Academia Abredonensi professor testatur hac in parte Modernorum, ut loquitur, Theologorum consensum esse unanimem. Atque etiam hanc de gratia habituali sententiam prolixe adversus Grevinchovium tuetur Gulielmus Amesius in rescriptione ad responsum Nicolai Grevinchovii capite decimo.