Of Sufficient and Effeaual Graceë 191 tken it is all one as toask , Vnde hic EfElus ? For that Gods Influx on the Soul immediately, is the foie caufe is falle. Therefore the anfwer that this effef is from allthe Caufes conjun l : From Gods Will, or Law, andPower and Wifdom; from Chriftsmiffìon of the Spirit (before meri- ted) ; from the Spirits imprefs orInflux 5 from the Gofpel;. from the Mi- niftry (dually) and from the Agent Believer; all thefe as the efficient Caufes. And it is from or on the prepared Soul (ordinarily) as the Ma- teria dfpofita, vel Caisfä Reeeptiìia, ObjeEiiva of the Divine. operation And from or onGodChriít, the promtfe, Glory, as the materia objelliva agar humani; where Iconclude the Caufa finalir as the chiefobjeít. Thus I have [hewed' you trulyand plainly uncle it fides, as that is all one as unde bic effegusi and that is all one, as uncle Gratia fit efficax, as to this fecondary eflè&. C. "But I conceive that thefenfe of the queion rather is, which ofall " thefe is the chief caufe or reafon of the exiftence of the e felt? B. Pardon my impatience of ,Confufion. The chiefcaufe, and the chiefreafon are not always the fame. There is no quettion but God is the only and total Caufaprima, from whom all the reif have all their power and force. But by the Reafonof the exiftence isoften meant, thatwhich indifcourfe mutt be affignedproportionately inanfwer to the queftion, Why is one converted rather thananother ? fuppofing Gods Influx onthem both : And this is oft the Receptive difpofttion as is faid ; for Reciptur ad modum recipientes. C. "Wells But the queftion recurreth what is the chief caufe and Rea- "Jon that one, not another, bath thatpreparatory Receptivity. B. The chief Caufe is Godwhy one bath it : The chief Caufe why another bathit nor, is himfelf, that is, the Moral deficient caufe. The Ratio differendiI opened to youbefore. Themolt notable, ifwe fuppofe Gods Influx tobeof it felf univerfal and equal, is the Indifpofition of the Sinner , whence he doth difference himfelf from thofe that God caufeth to receive even preparing Grace. But the true Ratio effigy's is from all the Caufes conjun t. C. "But you muff come at lag, to fume prime difference. And ifyou " will fay that the reafon of our Preparatory effetl or degree of Grace, is, "becaufe I ufed aformer well, or did not refufe it, or waspreparedfor it, "what will youfay of the firft degree. B. I fay that the firít preparatory Graceor help was given to Adam, and all in him : as the firlt natural goodnefs was. C. "But where came in the firft difference? B. By Cain's wilful Sin, againft God and his Grace. C. "But thoughyou dowith Auguftinehold a communicatedguilt of the "fins of other Parents than ourfirft, andfo a difference betweenperfons (yea "and Kingdoms) thencearifing, yetforce Children as Elan and Jacob, born "of the fame Parents, muff have in them force other caufe of dirence, "even as topreparatory Grace. B. Suppofe Gods fixedequal Influx univerfal, there are two Caufes of difference herein. a. One is themeer finful wilfulnefs ofone party, that doth not do what that Grace enabled him to do, bywhichadif- ference is made. C. " Ton mean that Jacob better ufed his help than Efau. B. Not fo: but that Efaumore abufed it than Jacob. Suppofe Jacob had flept out his youth, or done no good, and Efauhad rebelled againft God all() , and donemuch mifchief, Pfau had hereby made a difference, which is affignablewithout commending7acob. C. " Well, what is the other Caufe ?
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