A century of sermons upon several remarkable subjects preached by the Right Reverend Father in God, John Hacket, late Lord Bishop of Lichfield and Coventry ; published by Thomas Plume ...

THE THIRD SERMON UPON Our Saviours Tentation. (Book 3)

MAT. iv. 1.

Then was Jesus led up of the Spirit into the VVilderness to be tempted of the Devil.

THis Text, you see, will not let me go, I have been parting from it twice, and still it invites me to stay: As the Levite took his farewel at Bethlem sundry times, and could not get away, Judg. xix. And now I have good cause to tarry, being led by the leading of the Spirit: Whosoever shall compel thee to go a mile with him, go with him twain, says Christ, Mat. v. 21. And if the Spirit of God compel us to go with him one Sermon, we will go with him twain; it cannot be irksom or weary to follow such contemplations. But it is fit I should satisfie you, where I stick in this verse for the present, that I do not proceed how Christ was tempted, wherefore he was tempted, by whom he was tempted, when he was tempted, I have rid my hand of these discourses. Likewise I have passed thus far, how Christ was mar∣shalled into the field by the divine impulsion of the Holy Ghost, Here I resume my task into my hands, where I left it. That which remains for me to survey, and for you to exercise your attentions upon is this: First, Since Christ himself was led by the Spirit when he went forth to fast and pray, and to fight against the Devil, there∣fore I will make enquiry how the grace of God doth lead us to eschew evil, and to do good. And secondly, I will bring you along to consider the place whereon our Saviour planted himself to encounter his enemy, it was the Wilderness.

How all men, whom God calls to the saving truth by the preaching of the Spi∣rit, are led by the Spirit; that is, governed and directed by his grace, is the Doctrine with which I begin; in which intricate subject I confess my self to be in a Wilder∣ness before I come to the last part of my Text, if ever there were a question which troubled the whole world it is this, How the will of man is guided unto Salvation by the supernatural help of God. It is run into a Proverb, that there are three things almost impossible to be traced: The one how a King doth govern his Kingdom, (the secret reasons of state make the course of his actions so obscure; Cor regis inperscrutabile, says Solomon.) The other, how grace doth govern the soul; And the third, how God doth govern the world. We are sure divine motions move within us, and yet we know not how they move. Our Saviour did admonish us it would be a hard matter to understand, when he spake of the Holy Ghost who doth regenerate us, The wind bloweth where it listeth, and thou knowest not whence it comes, nor whither it goes. What impression a spiritual quality doth, or can make upon a spiritual substance, Philo∣sophy cannot judge of it; but so far as the Scripture opens the mysterie, Divinity may examine it, and faith must believe it. In these labyrinths wherein so many run upon this Point; I will give you my judgment in that method wherein I have

always directed my self, a method to give God the glory of all that which is good, to make sinners humble because they have no good in themselves, as of themselves, and to make us all diligent in good works, that we may not neglect the gift which is gi∣ven us in Christ through sluggishness and security. The grounds upon which I will insist are these: 1. We must be led by the Spirit before we can work any thing which is good. 2. I will unfold how we are led by initiating or preventing grace, when we are first made partakers to taste of the hopes of a better life. 3. I will shew how we are led by preparatory grace, which goes before the complete act of our regeneration. 4. With what great and mighty power the Spirit doth lead us in converting grace. 5. How we are led by subsequent grace, and sanctification, which co-operates, and assists us after our conversion. To these heads I will briefly and peaceably reduce a volume of litigious disputation.

1. I enter into all by this door, before the Spirit come down upon us, and lead us with his sweet motions, our heart can produce nothing which is good. The heathen are no competent witnesses in this cause, how far nature is weakened in all ver∣tue, and how much it is prone to all evil, they know no supernatural strength above nature, and therefore could not acknowledge the efficacy of it. In a word, we must not believe man how far he is corrupted, but God, for man must not be judge in his own cause. The Pharisees likewise shall not be heard to speak in this Point, whose arrogancy made them enemies to grace. You remember with what contempt they ask'd Christ, are we blind? Joh. ix. 40. Alass of our selves we are all under that woe, Vae vobis duces caeci; Woe be to you blind guids, Mat. xxiii. 16. Whi∣ther will a blind mans feet carry him but into a pit, or into a snare unless he have a leader? By nature this dark blindness is upon us, for else why have we a Leader? Omne id naturae deesse intelligitur, quod spiritus sancti operâ communicatur, says St. Austin; Whatsoever is put into us by the Holy Ghost manifests how much was wanting by nature. The good Spirit may say of his direction as Job did of his charity, I was eyes unto the blind, and feet unto the lame, Job. xxix. 15. The heathen erred from the truth through ignorance, the Pharisees through arrogancy, among Christians none of∣fended more foully than the Pelagians, partly through subtilty of wit, partly through arrogance. What shifts did they not invent rather than confess the truth? Some∣times calling the endowments of mans nature, even under this great blemish of depravation, by the name of grace. When that would not serve, yet they would allow no grace to support mans free will, but the external preaching of the Word, and dispensation of the Sacraments. 3. When this would not satisfie the Church, they went thus far, they did not hold there was grace of sanctification to prevent us from sin, but grace of mercy to remit our sins. Yet they stood under condemnati∣on, and at last this was all that could be wrung from them, supernatural grace was necessary, not simply to strengthen us to do good, but only to do good with greater facility.

Whereas it behoved them to have accused nature in this present state of malig∣nity so far, that now it is become that accursed ground, which of it self brings forth nothing but thorns and thistles. There is not only a possibility in our will to sin, as there was in Adam before the Fall, but a violent and a precipitious inclina∣tion to transgress the Law. The Saints, and the heaven are not clean in Gods sight, says Job, How much more abominable and filthy is man, which drinketh iniquity like water, Job xv. 16. The will of man is of that nature it cannot rest naked, devested of all desires, unfurnisht of an object, and since in its own rebellion it hath forsaken God, there is no relief but it will betake it self to the unlawful concupiscence of the Creature. Mark how peremptorily St. Paul concludes against man, as he is left to the will of his own flesh, Rom. viii. 7. The carnal mind is enmity against God, for it is not subject to the Law of God, neither indeed can be. In the state of this miserable cap∣tivity under sin (for we are servants to that which we obey) the will of man is par∣taker of its own freedom which grows with it, and cannot be parted, that it is not held under necessity to commit this or that sin, naming any particular act, what you will; but under sin it is held, so that the evil which we would not, we shall do, and the good which we would, we shall not do. But Christ is our Advocate, and he will speak for us more than we could or durst say for our selves; hear his testimony, Joh. xv. 4. The branch cannot bear fruit except it abide in the vine; no more can ye, except ye abide in me. Because these words are parabolical, he speaks roundly in the next verse, Without me ye can do nothing. It is not meant of natural or animal works, as eating, drinking, walking; indeed we can do none of these things unless his omnipresency

and omnipotency support us; but here it is meant of such things as are praise wor∣thy before God; without me, that is, without the divine assistance and help which I have merited by my obedience ye cannot bring forth the fruits of righteousness to eternal life. Yet I pray you mark one thing to qualifie some mens severe opini∣ons, Christ did not say, whatsoever ye do without me, even with the best moral rectitude and justice shall plunge you further into damnation. Every thing which comes from a meer natural man is so bad and defective that it shall do him no good toward the attaining of everlasting life, but some things have a moral honesty ac∣cording to the law of nature, which do not deserve Hell fire, but rather they are such things as shall make their damnation more tolerable. The branch can bring forth no fruit unless it be in the tree, Frugiferum opus est quod ad vitam aeternam refer∣tur; That is a frugiferous work which God rewards in his Kingdom. No such fruits can grow from nature which wants the conduction of the Spirit. St. Paul very cau∣tiously, 1 Cor. xiii. mustering up the works of an unregenerate man, which want Charity, says he, If I do all these things, and want charity, they profit me nothing; not simply, that the continence of Socrates, the temperance of Scipio should hurt them; but they profit me nothing, a natural man brings forth nothing which can profit him to eternal life.

St. Austin doth so diligently ponder every word of the Text now cited, that I must impart his sweet labours unto you. Without me you can do nothing, so our Saviour. Had he said without me you can do little, or without me you can do no excellent thing, or without me it will be hard and difficult for you, or without me you can perfect no good work, then there had been some evasion for a man to trust in his own abilities, but to say without me you can do neither much, nor little, greater things, nor inferiour things, with ease or with difficulty, neither finish nor begin; this chops off all boasting in the powers and industries of the natural man, Without me ye can do nothing. The Eunuch plainly felt this impotency, and when Phi∣lip askt him, Ʋnderstandest thou what thou readest? Says he, How can I unless some man should guide me? As the sick person complained at the Pool of Bethesda, he wanted some man to put him in when the water was troubled; Verè homo fuit illi necessarius, sed homo ille qui Deus est, Says St. Austin; He wanted a man indeed to cure him, but no other than he that is God and man Jesus Christ: So the Eunuch wanted no other man to guide him but he that was made the Son of man, that we might be made the Sons of God. And upon those words of the Eunuch; thus St. Hierom. We come not to walk in the paths of life, Sine praevio & monstrante semitam; Without celestial aid to prepare the way, and go before us. Let me strike these two strokes more up∣on this point and I have done with it; first when I say nature is so unfit to produce any good, so indisposable to attain the Kingdom of heaven; let no man say, Why should I strive then against the stream of my inbred corruptions, I will give my self over to work all filthiness with greediness. This is a devillish resolution: But ra∣ther say, I will be very instant in prayer with my God, that he will take away this heart of stone,* 1.1 and give me an heart of flesh. For in the like case, the Tongue can no man tame, it is an unruly evil, full of deadly poyson, Jam. iii. 8. So St. James. It is not his meaning, that we should suffer this unruly evil to do what it list, and permit it without any manner of reformation, but with all contention of heart to implore the divine assistance, that this member of unrighteousness may become an instrument to serve the Lord. Secondly, Those Nations whom we perceive to be led by the viciousness of their own nature, and not to be led by the spirit; we cannot say without great error and obstinacy that these are appointed to everlasting life: if the heathen had sufficient means of salvation, what priviledge had we in the Church who have the Word and Sacraments, and the infusions of sanctification to make them profitable. Thou knowst, Lord, why these do sit in darkness and in the shadow of death. Bonus es in beneficio certorum, justus in supplicio ceterorum, says St. Au∣stin; Thou art very good to those to whom thou art gracious, thou art very just to those that are punished. This is St. Pauls doctrine up and down, Eph. ii. 12. It can∣not be controuled. He describes the wretched estate of the Gentiles, before salva∣tion appeared unto them. We were aliens from the Commonwealth of Israel, and strangers from the Covenants of promise, having no hope, and without God in the world. How can it be affirmed that they want not help to bring them out of this captivity of sin? When St. Paul says, Spem non habentes, they have no hope. This is the conditi∣on of nature which is not aided by the Spirit.

2. Now I will unfold how we are led by initiating, or preventing grace, when we are first made partakers to taste of the hope of a better life. In this Point I will annex the explication of two things: First, That there is such an initial prepara∣tory grace in them that are not yet justified and converted. 2. That in the first en∣trance of it the Spirit doth produce it in us solely and entirely, the will of man conferring no strength at all. Concerning the former of these two conclusions; I say there are many good internal effects wrought by the power of the Word, and the illumination of the Holy Ghost, which enter into the hearts of them that are not yet converted, as some knowledge of the divine will, sense of sin, fear of punish∣ment, grudgings of sorrow, some earnings to be delivered, some hope of favour. This is a middle state between natural corruption, which is altogether enmity with God, and between perfect regeneration when we are called to adoption of Sons. I marvel this should not be easily admitted for these reasons. The Philippians had fel∣lowship in the Gospel; St. Paul calls this the beginning of a good work in them; and he trusts God would perform and finish it, Phil. i. 6. Yet more clearly, Heb. vi. 4. he shews there are antecedent portions of grace in many, before they are converted and made heirs with Christ, yea, in such as never were ingrafted lively in Christ, he calls it thereby the name of illumination, tasting of the heavenly gift, tasting of the power of God, tastings of the Word of God, and in some wise being made partakers of the Holy Ghost. Yet these having but these first preparations of grace, may backslide, crucifie the Lord of life, and put him to an open shame. The similitudes, which are used to shew how grace doth possess the soul, do plainly shew as much: 1. As in natural generation, there are many previous dispositions, which go before the introducti∣on of the soul into the matter: So there must be many antecedent preparati∣ons of the divine blessing before our spiritual regeneration, that we be born again, and become the Sons of God. 2. Gratia se habet ad animum sicut sanitas ad corpus; Grace doth raise up the soul from sin, as health doth affect the body, and bring it out of sickness, but there is a middle state of recovery before health be perfect∣ly regained; so there is a previous illumination, and good direction in the mind and will, which go before our conversion, that we be actually made the living mem∣bers of Christ.

Some are afraid to call this grace, and yet they cannot avoid it; for they are compelled to call it auxilium Dei; a special help of God flowing from his providence. Sometimes they abhor not the name, but say it is gratia reprimens, an assistance of God, whereby such as are not converted may repress the occasions, or commissions of some heinous sins. Either they allow it to be as much as true grace, or no better than nature; for many evils may be avoided, and repress'd by nature, no good thing can be done without grace. It is therefore that internal calling wherewith God doth seriously invite those to repentance, and belief in Christ, who have the tidings of salvation brought unto their ears. I say, I speak of those only, who are called to hear the word of faith, and of none other. God might have left them in their bloud, as the Prophet Ezekiel speaks, and given them over to the reprobate sense of their own mind, but because he requires a new Covenant from all those to whom Christ is preached; therefore he gives them new abilities, lest he should seem to invite them in vain; but being supplied with these internal excitations of supernatural help they are unexcusable. This is the way to give God the glory, and to make all the hearers of the Word know what talent they have received: But the force of exhortations, and expostulations were taken away, if a sinner were converted by Enthusiasms, and sudden inspirations. If God would immediately bring a man to himself without feeling of his sin, without hating it, without de∣siring pardon, it were superfluous to say,* 1.2 We beseech you that ye receive not the grace of God in vain. I marvel you are so soon removed from him that called you to the grace of Christ, Gal. i. 6. They that heard St. Peters Sermon, Acts ii. 37. at the beginning of it were unbelieving and rebellious Jews, before he had ended, they were terrifi∣ed, felt the guiltiness of innocent bloud upon themselves, desired freedom, sub∣mitted themselves to direction, Men brethren what shall we do? All these were good internal effects, but as yet they were not converted and regenerate, as yet un∣believers; for had they believed, they had never made that question, What shall we do? They come to that in the next verse, says Peter, Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins. Well, they followed this counsel; and then, at the soonest, and not before, they were justified in Christ, for thereupon it is said, There were added unto the Church above three thousand souls. So I

have made that conclusion undeniable, I think, that Christ doth produce some ef∣fects of initial grace before conversion.

The next conclusion is, that since the natural man hath no powers in the free∣dom of his will to do good, therefore the first effects of grace that are brought forth in us, the Holy Ghost doth produce them solely and intirely, the will of man conferring no strength at all. As the ground receives the seed which is cast into it, so a natural man takes the good seed from God which he casts into him, passivè & re∣ceptivè, only passively, and by way of reception. Even they that will not be bea∣ten off from their tenet, but that the will of man hath some cooperancy with Gods grace in the act of conversion, yet they give their suffrage to this doctrine, that this preventing grace, or grace of preparation is res infusa, not comparata, a thing infused from above, not gotten by our diligence or acquired, even as the air doth not dispose it self to admit the light of the Sun, but is illuminated by the presence of the Sun. They are best known by the name of Semi-pelagians who would not ad∣mit this truth; for it was taught in their School, that the beginning of faith was from man, and the increase from the power of the Holy Ghost. But why did they teach that the beginning of faith was from man? Because they imagined that the talent of grace was promised to them that used the talent of nature well; Habenti dabitur, to him that hath it shall be given. But I would have them find me any such Covenant in all the Scripture, which God made with man, that such as negotiated the talent of nature well should have an increase of grace for their reward. It is a trespass, and a foul one, to bely a man, and to father Covenants upon him which he never made; the offence is greater to alledge Covenants from God, and yet no tittle leaning that way in all his Testament. The powers of nature are blindness of understanding, obdurateness of will, perverseness of affections, what reward can be due to these but eternal death? When thou wert in thy bloud, Ezek. xvi. that is, when thou wert under the loathsom filthiness of sin, and under the condemnation of death, I said unto thee live, that is, I began to extend my mercy of vivification up∣on thee.

The beginning and introduction of all Christian vertue is to think of God. From whence comes this? From any good parts wherewith we were born? Go to the fountain of wisdom, and ask there; We are not sufficient of our selves to think any thing of our selves, but our sufficiency is of God, 2 Cor. iii. 5. The next a b c, and first rudiment of goodness is to pray to God. Is nature a sufficient Mistris to teach you that? Is it not the Spirit which the Lord sends into us crying Abba, Father? I will pour upon the house of David the Spirit of grace and supplications, and upon the Inhabitants of Jerusalem, Zach. xii. 10. Thus St. Austin proves that the very first∣lings, and proems of all our Christian dispensations are from God, because St. Paul said,* 1.3 I obtained mercy of the Lord to be faithful, 1 Cor. vii. 25. Misericordiam consecutus sum ut fidelis essem, non ut fidelior essem; That I was made faithful, or had any faith it was the benefit of God, and not only by way of increase or augmentation that I was made more faithful; otherwise we should lead the Spirit to take his aim from us, and not be led by the Spirit, a Passive Verb, and fit to express that we are merely passive in the first preparations of faith. I shall speak anon touching that efficacy of the Spirit upon the heart of man: But touching the work of preparatory grace, in the first onset it brings illumination with it, it dispels darkness from our under∣standing, it makes us perceive we are gone astray in our sins like sheep that are lost, it makes us know God is to be feared, it makes us discern that we are in a wretched estate; this illumination cannot be resisted; Mens nostra ipsum scire effugere non potest; Philosophy doth dictate that we cannot repel the knowledge of a thing palpably demonstrated before us though we would, it pierceth as easily into the mind as a needle through a thin cloath. Yet I do not say, this grace which first possesseth the soul, and makes it willing to good motions, which was most averse before, doth compel a man or force him; compulsion is a word of hostility rather than of favour. It comes with that sweetness and authority together, that it will not be said nay. Thus we are led by the Spirit in the first introduction of preparatory grace.

The third thing to be considered is, how the Spirit doth lead us all the while we use this preparatory grace before conversion? St. Austin comprehended all in this short rule, Primùm gratia Dei operatur bonam voluntatem, deinde per eam. First, Gods grace doth effect a good will in us, and then by that will so illuminated and excited it produceth good effects. Then the will of man according to that free liberty it

hath (which is helped toward good works, not taken away) doth all things with that indifferency, that it may cast away this initial grace or embrace it, work fruit∣fully with it, or unfruitfully. This is that qualification, and condition of grace which some wicked ones are said to resist, this is that Spirit which other sensual men are said to grieve. They will not understand, they will not be gathered together, they will not follow their Leader through the servile liberty of their own concupiscence. It is this first pittance and portion of a good life that many are said to begin in the Spi∣rit, and to end in the flesh. In the work of conversion, though a man hath power to resist, it being founded in the natural liberty of the will, yet no man doth actually resist the grace of conversion, yet this grace of preparation many do resist out of the pravity of their will, in which respect they are said to quench the Spirit.

I cannot speak so much as I might in this subject, but because the understanding of Gods favour and justice, and the provocations of our own duty depend much upon it, therefore I will give you some short rules and corollaries to bear away:

1. I do not say all men, but as many as are invited by the preaching of the [ 1] Word are made partakers of some preparatory grace, for as a Vein and Artery run together in the body natural to convey bloud, wherein the life consists, so the Word preacht and some measure of supernatural grace go hand in hand in the my∣stical. Therefore St. Paul says, We are Ministers, not of the Letter, but of the Spirit. It is told to no man in vain that Christ died for him, the possibility of apprehending the benefit of that sacrifice is offered him, if he do not hinder the work of God.

2. In this previous grace, and for the good use of it we apply unto you the ex∣hortations, [ 2] comminations, invitations of all the Prophets and Apostles, giving you truly to wit that God hath given you the means to be saved, if you do not reject them. The last end at which we drive in all our Sermons is your conversion and regeneration, that is the Crown of all diligence in this world; but the immedi∣ate and next end that we labour is that men and women do their diligence to make good use of this preparatory grace.

3. This grace of preparation before convertion is shorter in some than in [ 3] others; God did presently hasten the conversion of Paul, of Lydia, of the Jaylor. Why may he not do what he will with his own? And give a Peny to them that have laboured one hour, as soon as to them that have laboured ten? But usually there is large trial, and with some this preparatory grace continues alone till anon before they end their life.

4. God forsaketh no wicked man within the Church, till he hath quenched this [ 4] grace, and interrupted the chain of those means which were prepared for his con∣version. Prius quam deseratur neminem deserit, & multos desertores saepe convertit, says Prosper; which is in part thus Englished, 2 Chron. xxiv. 20. Because ye have forsaken the Lord, he hath also forsaken you. Solomon was an excellent Divine as well as a Philoso∣pher, Prov. i. 24. Because I have called, and ye refused, ye have set at nought my counsel, they hated knowledge, and did not chuse the fear of the Lord, therefore I will mock at their calamity; but though he forsakes none untill they forsake him, yet he forsakes not all that forsake him. So said Prosper, Multos desertores saepe convertit. Peter and Judas both did reject this grace of preparation, and fall from it, yet the one hath efficatious grace given to convert him, the other hath not. This inequality is from the pure pleasure of God, and no man can sound the depth.

5. Some are much more largely watered with this heavenly dew of preparatory [ 5] grace, all may drink their fill, but some have their cup brim full; some are en∣dued with more patience, proved with fewer tentations. Yet none can justly grudge, why hath he five talents and I but three? Why doth God stand longer at the door to knock for him than he will for me? God is not bound to follow men with all manner of grace.

6. If these works of preparation be not hindred, if this grace be not quenched, [ 6] God will follow the soul with saving grace. Not that any man in the world did ever use this precedaneus help so well, but that it deserved to be taken from him. How many sins do we incur? How stubborn, how disobedient is the heart of every man? Here we might be for ever forsaken according to our misdeeds, but the Lord will accept of small endeavours as great accomplishments. In a word, the good use that we can make of this gift of God is no way meritorious to salvation; the ill use of it in those that perish is demeritorious, and makes them justly undeserving

to be called to salvation. This I am perswaded is the true doctrine of this Point, to stop the mouth of them that are lost, and to shew the plenteous riches of Gods mer∣cy in the vessels of Election.

Fourthly, I labour for the easiest notions I can invent to make these intricate things plain, the fourth Point will require an intelligent Auditor, with what great and mighty power the Spirit doth lead the children of God in converting grace. I have spoke of the first preparation of grace, and the will prepared, so I must speak distinctly of the act of renovation, and the will renewed; and the nature of reno∣vation or conversion is best conceived in these six heads: 1. What this converting grace adds above that preparatory help. 2. God doth work it alone, and the will doth passively receive it. 3. It doth infallibly attain its effect. 4. It is no violent compulsion upon the will. 5. It is more than a moral perswasion. 6. This is not repugnant to the Promises, to the comminations, or to the exhortations of God. First, It adds this above preventing initial grace, that it doth but dispose a man to life, but after this act, we may say justly, this man is born of God. That is common to them that are lost, who quench the first beginnings of divine assistance by their own evil will, this is only given to the elect servants of Christ. God works by several quantities and doses of Sanctification. 1. That they can resist if they will, as in Adam before his Fall. 2. In others that they will not though they can, as in those in whom he doth conserve his preparatory grace. 3. In others, that they will not, nor cannot in the introduction of that act, as in them whom he doth actu∣ally convert. 4. In others that shall never can nor will, as in the Angels and Saints of heaven. God foresaw if he should only give this grace of preparation, all men in the Church would either resist it at the first, or fall off at the last, (for if Adam did pervert that grace which gave him possibility to stand, before his will had de∣clined to evil, how much more will we pervert that grace which gives us no more than possibility to serve God, who have a depraved disposition to evil?) therefore he decreed to give converting grace, especial grace, efficacious grace to some, out of the riches of his mercy, by which they should infallibly be brought to Sal∣vation.

The next branch which I drew from the root of this Point was, that God alone doth work first the act of Renovation, and the will doth passively receive it; The Pelagians ascribed Free-will to man, to do that which is spiritually good, without any beam of grace, therein both we and the Pontificians decry them: But many of the Pontificians ascribe to mans will, that it doth co-operate with Gods grace in the act of conversion, and hath freedom to take or refuse it: That the Holy Ghost leads the will no further than a middle state of indifferency, Hoc agite sultis; and then a man doth either mar himself, or else make himself the child of God. This is a famous controversie between many Divines, now I had rather say, there is a passive power to receive this supernatural transmutation, where God will confer it, but no natural power to produce this act either by it self, or with any other. For I did ever conceive, that which is left to man to specificate the act, and as it were by his choice to perfect it to be saving grace, should be more than Gods work, to bring the will by exciting grace to an equal poise, and to say to man as it were, now turn the scale which way you will. Further, I could never like it, that God should be present at our conversion by his Spirit not principally, infallibly, predominant∣ly, but contingently concomitantly, for so there was a possibility that Christ should come into the world, die for the sins of the world, impetrate grace for all the Mem∣bers of the Church, and yet not one be saved, there being no determinate ordination, but that all might refuse it.

I had rather say with the Prophet, Turn thou me and I shall be turned, thou art the Lord my God, Jer. xxxi. 18. I had rather examine it by such terms as the Scripture useth, than by mans Philosophical constructions. When I read that the con∣version of a sinner is to make a man a new creature, to raise him from death to life, it impresseth this notion in my mind. What doth the Creature confer to Gods act when it is created? Nothing. What assistance doth a dead man af∣ford when he is raised to life again? Nothing. Such a thing is the heart of man when it is regenerated, and in that moment when it is exalted to be an heir of the Promise. Put this Text into the balance of humility, and it will weigh down all that can be said against it, Joh. i. 13. We are born not of bloud, nor of the will of flesh, nor of the will of man, but of God. From the warrant of this very Oracle St. Bernard dispersed that common saying, Quid agit liberum arbitrium? Breviter respondeo salva∣tur,

&c. What part doth mans free-will perform in conversion? I answer briefly, it is saved. This hath reference to God that doth the deed, to man in whom it is done. God is the Author of that Salvation, free-will is receptive, and takes his benediction. Whether St. Paul also doth not decide it judge ye, Eph. ii. 10. We are his workmanship, his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (that is, all due to him, nothing to us) created in Jesus Christ to good works; it is he that hath made us, and not we our selves. And is it not he that hath regenerated us, and not we our selves? The Psalm runs on, we are his people, and the sheep of his pasture: He that made us men without concurrence of our own help, will not he make us the sheep of his pasture without our active co-ope∣rancy? I am sure the Parable says, when the sheep went astray, the good shepherd did not lead it home, or direct it home, but took it home upon his shoulders.* 1.4 St. Au∣stin most perspicaciously and plainly strengthens this Doctrine from the word which the Lord spake to Elias touching those Israelites, his chosen ones, who had not gone after Baal, Yet have I left me seven thousand in Israel, all the knees which have not bowed to Baal, and every mouth which hath not kissed him. It is not said seven thousand are left, seven thousand have left themselves unspotted from Idolatry, God takes it wholly to himself, I have left me seven thousand knees which have not bowed to Baal.

Thirdly, I make up the sum with this Proposition, Gods act in the conversion of any sinner is not frustrated, but doth infallibly attain its effect. For in those that are called according to his purpose, he doth not only bring them so far as to have a power to believe, and to have certain spiritual habilities which can chuse the good and forsake the evil, but by the efficacy of a secret and ineffable operation, I confess, he doth bring forth from our will being renewed the very act of believing and conversion. It is God that worketh in you both to will, and to do of his good pleasure, Phil. ii. 13. For if he should only give us posse credere, posse converti, we should do as our first Parents did, and much sooner than they, as I shew'd before, start aside like a broken bow, and never bring that possibility into act, therefore this eminent special grace is not an act produced by the will, but a bonity infused into the will, called by Prosper, Prima supremi agricolae plantatio, God is the husbandman that doth ingraft that first plantation in us. That secret influence and illapse from heaven is sooner believed than demonstratively learned; but this methinks the most litigious may grant, that it is easie for the most high to draw the will after him powerfully, in∣fallibly without any violence offered to the nature of it. Resistency is taken away only for that act, not the full and final power to resist. It hath ever a bitter root in this life, which hath an eagerness and pronity to resist the counsel of God, I only say that that resistibility is supprest for this moment, that it should not break forth into act. What should repel this grace, says St. Austin? Nothing but the hardness of our heart. Now that malignity is curb'd, for it first takes away the hardness of our heart; and how can our perverseness resist this admirable work of God, when it prevents that perverseness, and frames a right spirit within us, that we will not resist? This is the proper notion of this phrase in my Text, agi spiritu, to be led by the Spirit. As Aristotle says of beasts that follow an instinct of nature, Non agunt sed aguntur: So in the act of renovation we are not fellow-workers, but are led, and carried whither the Spirit will, And as many as are led by the Spirit of God, they are the Sons of God. Rom. viii. 14.

4. We know divine mysteries best by negative expressions, and therefore I go on fourthly, that this immission of efficacious grace is no violent compulsion upon the will. Compulsion, I said, was a word of hostility, and not of favour. When God doth his work in us throughly, energetically, that it shall not fail, by a Cata∣chresis it is called a coaction: So it is said in the Parable to them that were sent to bring in the blind and the lame, Cogite intrare, compel them to come in. I say this is a Catachresis, so Prosper the great director of this way that I take, Hanc abundantiorem gratiam ita credimus potentem, ut negemus violentam; We believe this eminent abun∣dant grace worketh with great power, but not with violent compulsion. For be∣cause of those previous preparations I spake of, which make us know, and have some desire of heavenly things, God saves no man against his will, therefore it is no violent attraction; for no man is ordinarily saved that hath positive repugnancy, though in the momentary act of conversion he doth add no auxiliary co-operancy. Nay, so far is this most abundant benediction of the Spirit from offering coaction, and force to the will, that the will of a regenerate man doth instantly shew its complacency, and turn it self to God. This efficacious motion is infused from God,

and in the same moment exercised, and put into act by man; for to that end it was inspired by God, that man should produce the act of believing and adhering to Christ. This is an Altitude for faith to look upon. Voluntas est subjectum istius volitionis, & causa suae volitionis in eodem instanti? I think verily the not marking of this hath caused much debate, that the will of man in the act of conversion is the subject upon which God works faith, and it self the cause which doth produce the act of faith in the same instant. They have my suffrage that say, how these two cannot well be divided in time one from another, Gods operation converting a sin∣ner to be his Son, and the act of believing in that man converting himself to God (no object can be for a moment in the will, but it must affect it one way or other) but in order of nature Gods inspiration is first to be conceived, and then mans embracing and assent. Thus it appears the agitation of this divine motion is not by force and compulsion, but with a sweet and fatherly attraction; and the effect is no way rough, and against nature, but above it: For to limit, and determine the indifferency of the will is not the destruction of free will, but the perfection; wit∣ness the Saints and Angels who are confirmed in grace that they cannot sin. If the Son make you free, then are ye free indeed; which is thus expounded by the Apostle, Where the Spirit of the Lord is, there is liberty, 2 Cor. iii. 17.

Fifthly, I annex, that the powerfulness of this converting grace is not well ex∣pressed, when it is entitled but a moral perswasion. The hearts of Kings (and surely of all other men whose power is less free) are in the hand of God, and he inclineth them which way he will; perswasions may labour upon the affections, it is the scope of an Orator, but the most flexanimous Rhetorician that ever spake cannot be said to have the hearts of his Auditors in his hands; that is a phrase out of hu∣mane capacity. What moral perswasion was there in this? Christ called Peter, and Andrew, James and John, and Mathew from the receit of custom, and they left all and followed him. Shew me any ground here for moral perswasion, that is, probable allegation of reason? Not a word more spoken than follow me, or perhaps, I will make you fishers of men, few words God knows. But a mighty efficacious impression was secretly instilled into the heart; there it was, it must needs be that celestial irradiation which made them leave all to follow Christ, whose outward appea∣rance was most contemptible, and his society, according to the wisdom of the world, most dangerous. Perswasion can but propound an end, and as every man is affected, so he likes the end which is offered. We that disperse the Word have the Office to perswade you to the Kingdom of heaven, but God forbid he should bring us no further. The Devil can suggest and perswade likewise, and prevail above his Makers perswasions, as it appears, Gen. iii. therefore ascribe the honour due unto the Lord, that his Spirit is more efficacious to produce good than Satan to produce evil; therefore his work consists not in perswading, but in governing and inclining the heart.

Finally, To dispatch this Point, I said, this potent and infallible assistance of con∣verting grace doth well consist with the Promises, and Threatnings, and Exhorta∣tions of holy Scripture. There are other matters objected against this, but at the last you will find all sticks at this knot. For after some wrangling in the end it is con∣fest God can restrain the liberty and indifferency of the will, and make it bring forth what act he please; and it must be allowed that the taking away that liberty to work either good or evil is not the destruction, but the perfection of the will. The angry question is, Whether the removing away that liberty and indifferency from the will in the act of conversion can consist with this order, that a man shall be commanded to convert himself to God upon the condition of eternal life, and upon the commination of Hell fire? Now I must tell you, this was the very thing that Pelagius quarrelled St. Austin, for saying, Da Domine quod jubes, & jube quod vis; Give me to do what thou commandest O Lord, and then command what thou pleasest. But take all my answers like grapes upon a cluster: 1. They that make this obje∣ction know we are commanded to have the first grace of illumination, and they acknowledge it is freely and merely wrought by God; Why then do they stumble at converting grace, that conversion should be commanded us, and God altogether cause it, and yet allow it in preparatory grace? 2. Doth not the Scripture frame our tongue to speak thus? Make you a new heart, and a new spirit, Ezek. xviii. 31. there is a command: I will give you a new heart, and put a new spirit within you, Ezek. xxxvi. 26. there he doth execute in us what himself commanded. It is to be magnified and admired, not to be disputed of, when God will work that good by

his Spirit within us, which he might in rigour without that extraordinary help ex∣act of us. 3. Whither will Divinity be tost about if this be not certain? That our just and omnipotent Lord commands such excellent things, which we cannot attain to perform, that we may be excited to pray unto him for succour with a vehement and a flagrant devotion. 4. He commands, and he fulfils, and he rewards crown∣ing his own gifts, and no works of ours, that glory may be ascribed to his name for evermore. The Synodal Epistle of all the Affrican Bishops (St. Austin being one of the Society) encourages me that these answers are far more reasonable than the objection. Jubet Deus homini ut velit, sed Dominus in homine operatur & velle, jubet ut facias, sed operatur & facere. He hath charged us to will that which is good, but he effe∣cteth that willingness in man, he says, Do and thou shalt live, his grace enables thee to do, and thou shalt live for ever. Let this suffice to teach you how we are led by the Holy Spirit in converting grace, and I think it most comfortable to put our hope in God, and not in our selves; Cursed is every one that putteth his trust in man, Jer. xvii.

5. To dispach all I will be brief in the fifth Point, how we are led by subsequent grace and sanctification, which co-operates and assists us after our conversion; this is that truth wherein all dissensious parts conjoyn and accord: That Voluntas libera∣ta concurrit ad bonum opus eliciendum cum gratiâ divinâ; the will of man having conque∣red the dominion of sin by converting grace is made free, and then it freely con∣joyns it self with Gods grace to produce a good effect. Then it lies upon our own diligence, never wanting the directing vertue of the Spirit, to increase the good gifts of Sanctification by acts of often doing well; then we do further and pro∣mote those holy inspirations to a plentiful or unplentiful increase. This is not pas∣sively to be led by the Spirit, but to walk in the Spirit; as it is Gal. v. 16. Walk in the Spi∣rit, and ye shall not fulfil the lusts of the flesh. In a word, this distinction reacheth over all which can be said upon this matter. There are some actions which principally concern the well being of a justified man, without which regeneration cannot con∣sist; these are they, the turning of the heart to God, a true belief, a faithful conclusi∣on of our life in the fear of God and the peace of a good conscience; justifying grace doth so attend the production of these actions, that the Lord in his own good time makes us able for these things, willing to do, and actually to perfect those necessa∣ry parts of salvation. Other works of obedience, as to do this or that good, to shun this or that evil, all these especilly and particularly considered, do not con∣cur to our saving health, as to the very making or marring of it. In the practice of all these particular good instances the motions and conduct of the Spirit are never wanting to them that are regenerate more or less, but sufficient to have kept them blameless in every particular; but in many of these we sin often, and are wanting to the co-operation of grace through our own stubbornness in the will, and sensu∣ality in the affections.

I will conclude. You see how diversly we are led by the Spirit, how many sun∣dry ways we are assoiled from Sin and Satan by the direction and efficacy of grace. The natural man is able of himself to bring forth no spiritual good work. The Lord doth totally, and with no assistance of vitiated nature, bring forth the first good preparatory grace in the will. From thenceforth unto conversion this previous pre∣paratory grace is made effectual or uneffectual by mans free-will. In the act of con∣version and renovation (wherein all the controversie about free-will is moved) the Lord doth turn our heart unto himself, the will for the act being the passive subject, and at the same instant it is the cause of a good action in turning it self to God in subsequent grace unto the end of our life, the will being made free from the domi∣nion of sin works together with the motions of celestial inspiration. This is the sum of all: If any thing be delivered too briefly, impute it to the compass of the time: If any thing be hard to be conceived, impute it to the deep discourse of the matter; If any thing be defective in the discourse, give Gods grace the glory of all, and impute it to my infirmity.

Notes

• * 1.1

  Aug. lib. de nat. & grat. c. 15.
• * 1.2

  2 Cor. vi. 1.
• * 1.3

  Lib. de Pre∣dest. sanct. c. 2.
• * 1.4

  Lib. de bono Persev. c. 18.