Pneumatologia, or, A discourse concerning the Holy Spirit wherein an account is given of his name, nature, personality, dispensation, operations, and effects : his whole work in the old and new creation is explained, the doctrine concering it vindicated from oppositions and reproaches : the nature also and necessity of Gospel-holiness the difference between grace and morality, or a spiritual life unto God in evangelical obedience and a course of moral vertues, are stated and declared / by John Owen ...

The Nature, Causes, and Means of Regeneration. CHAP. V.

(1.) Description of the State of Nature, necessary unto a right understand∣ing of the Work of the Spirit in Regeneration. (2.) No possibility of Salvation unto Persons living and dying in a state of Sin. (3.) Deli∣verance from it by Regeneration only. (4.) The Holy Ghost the peculiar Author of this Work. (5.) Differences about the Manner and Nature of it. (6.) Way of the Ancients in explaining the Doctrine of Grace; the present Method proposed. (7.) Conversion not wrought by Moral Swasion only. (8, 9, 10.) The Nature and Efficacy of Moral Swasion, wherein they consist. (11.) Illumination preparatory unto Conversion. (12, 13, 14, 15, 16, 17, 18.) The Nature of Grace morally effective only, opened; not sufficient of Conversion. (19, 20.) The first Argu∣ment disproving the working of Grace in Conversion to be by Moral Swa∣sion only. (21, 22.) The Second. (23, 24.) The Third. (25.) The Fourth. (26, 27, 28.) Wherein the Work of the Spirit in Regenerati∣on positively doth consist; the use and end of outward means. (29.) Real internal efficiency of the Spirit in this Work. (30, 31, 32, 33, 34, 35.) Grace victorious and irresistible, the Nature of it explained. (36.) Proved. (37, 38, 39, 40.) The manner of God's working by Grace on our Wills further explained. Testimonies concerning the Actual Collation of Faith by the Power of God. (41, 42, 43, 44.) Victorious efficacy of internal Grace proved by sundry Testimonies of Scripture. (45, 46, 47, 48, 49.) From the nature of the Work wrought by it, in Vivification and Regeneration. (50, 51, 52, 53, 54.) Regeneration considered with respect unto the distinct Faculties of the Soul. The Mind. (55.) The Will. (56, 57.) The Affections.

[Sect. 1] UNto The Description we are to give of the Work of Regeneration, the precedent account of the Subject of it, or the State and Condition of them that are to be Regenerated, was necessarily to be premised. For upon the knowledg thereof, doth a due Apprehension of the Nature of that Work depend. And the occasion of all the Mistakes and Errors that have been about it, ei••her of old or of late, hath been a misunderstanding of the true state of Men in their lapsed condition, or of Nature as depraved. Yea, and those by whom this whole Work is derided, do now countenance themselves there∣in

by their Ignorance of that state, which they will not learn either from the Scripture or Experience; For, Natura sic apparet vitiata ut hoc majo∣ris vitii sit non videre, as Austin speaks. It is an Evidence of the Cor∣ruption of Nature, that it disenables the Minds of Men to discern their own Corruption. We have previously discharged this work so far as it is necessary unto our present purpose. Many other things might be ad∣ded in the Explication of it, were that our direct Design. Particularly having confined my self to treat only concerning the Depravation of the Mind and Will, I have not insisted on that of the Affections, which yet is effectual to retain unregenerate Men under the Power of sin; though it be far enough from Truth that the whole Corruption of Nature consists therein, as some weakly and Athologically have Imagined. Much less have I treated concerning that encrease and heightning of the Depravation of Nature which is attracted by a Custom of sinning, as unto all the per∣verse Ends of it. Yet this also the Scripture much insists upon, as that which naturally and necessarily ensues in all in whom it is not prevent∣ed by the effectual transforming Grace of the Spirit of God. And it is that which seals up the Impossibility of their turning themselves to God. Jerom. 13. 23. Rom. 3. 10, 11, 12, 13, 14, 15, 16, 17, 18, 19. But that the whole Difficulty of Conversion should arise from Mens contract∣ing an Habit or Custom of sinning, is false, and openly contradictory to the Scripture. These things are Personal Evils and befal Individuals through their own default in various Degrees. And we see that amongst Men under the same use of means, some are converted unto God, who have been deeply immersed in an habitual course of open sins, whilst others kept from them by the Influence of their Education upon their Inclinations and Affections, remain uncoverted. So was it of old between the Publi∣cans and Harlots on the one hand, and the Pharisees on the other. But my design was only to mention that which is common unto all; Or wherein all Men Universally are equally concerned, who are partakers of the same Humane Nature in its lapsed Condition. And what we have herein decla∣red from the Scriptures will guide us in our Enquiry after the work of the Holy Spirit of Grace in our Deliverance from it.

[Sect. 2] It is evident and needs no further confirmation that persons Living and Dying in this Estate cannot be saved. This hitherto hath been allow∣ed by all that are called Christians, nor are we to be moved that some who call themselves so, do begin to laugh at the disease and Despise the Re∣medy of our Nature. Among those who lay any serious and real claim unto Christianity, there is nothing more certain, nor more acknowledged, than that there is no Deliverance from a state of misery for those who are not delivered from a state of sin. And he who denies the necessary pe∣rishing of all that live and dye in the state of Corrupted Nature, denies all the use of the Incarnation and Mediation of the Son of God. For if we may be saved without the Renovation of our Natures, there was no need, nor use of the New Creation of all things by Jesus Christ, which principally consists therein. And if Men may be saved under all the Evils that came upon us by the fail, then did Christ dye in vain. Besides, it is frequently expressed that Men in that state are Enemies to God, alienat∣ed from him, Children of Wrath, under the Curse; and if such may be saved, so may Devils also. In brief, it is not consistent with the Nature

of God, his Holiness, Righteousness or Truth, with the Law or Gos∣pel, nor possible in the nature of the thing it self, that such persons should enter into, or be made possessors of Glory and Rest with God. A Deliverance therefore out of and from this Condition is indispensibly necessary to make us meet for the inheritance of the Saints in Light.

[Sect. 3] This Deliverance must be, and is by Regeneration. The Determina∣of our Saviour is positive both in this and the necessity of it before assert∣ed, Joh. 3. 3. Except a Man be born again, or from above, he cannot see the Kingdom of God. Whatever sense the Kingdom of God is taken in ei∣ther for that of Grace here, or of Glory hereafter, it is all the same as unto our present purpose. There is no Interest in it to be obtained, no Participation of the Benefits of it, unless a man be born again, unless he be Regenerate. And this Determination of our Saviour, as it is absolute and decretory, so it is applicable unto and equally comprizeth every Individual of mankind. And the Work intended by their Regeneration or in being born again, which is the Spiritual Conversion and Quickning of the Souls of Men, is everywhere ascribed unto them that shall be saved. And although Men may have through their ignorance and prejudices false Apprehensions about Regeneration and the Nature of it, or where∣in it doth consist; yet so far as I know, all Christians are agreed, that it is the way and means of our Deliverance from the state of Sin or Corrupt∣ed Nature, or rather our Deliverance it self. For this both express Te∣stimonies of Scripture, and the Nature of the thing it self, put beyond Contradiction, Tit. 3. 3, 4, 5. And those by whom it is exposed unto scorn, who esteem it a ridiculous thing for any one to enquire whether he be Regenerate or no, will one day understand the necessity of it; although it may be not before it is too late to obtain any Advantage thereby.

[Sect. 4] The Holy Ghost is the immediate Author and Cause of this work of Re∣generation. And herein again as I suppose, we have in general the Con∣sent of all. Nothing is more in words acknowledged than that all the Elect of God are sanctified by the Holy Ghost. And this Regeneration is the Head, Fountain or Beginning of our Sanctification virtually comprizing the whole in it self, as will afterwards appear. However that it is a part thereof, is not to be denied. Besides, as I suppose it is equally con∣fessed to be an Effect or Work of Grace, the Actual Dispensation whereof is solely in the hand of the Holy Spirit. This I say is in words acknow∣ledged by all; although I know not how some can reconcile this Profession unto other notions and sentiments which they declare concerning it: For setting aside what Men do herein themselves, and what others do towards them in the Ministry of the Word, and I cannot see what remains as they express their loose Imaginations, to be ascribed unto the Spirit of God. But at present we shall make use of this general concession that Regenera∣tion is the Work of the Holy Ghost, or an Effect of his Grace. Not that we have any need so to do, but that we may avoid contesting about those things wherein Men may shrowd their false Opinions under general am∣biguous Expressions, which was the constant practice of Pelagius and those who followed him of Old. But the Scripture is express in Testi∣monies

to our purpose. What our Saviour calls being born again, John 3. 3. He calls being born of the Spirit, ver. 5. 6. because he is the sole principal efficient Cause of this new birth. For it is the Spirit that quick∣neth, Joh. 6. v. 63. Rom. 8. 11. And God saveth us, according to his mercy by the washing of Regeneration, and the renewing of the Holy Ghost, Tit. 3. 5. whereas therefore we are said to be born of God, or to be begotten again of his own will; John 1. 13. Jam. 1. 18. 1 John 3. 9. it is with respect unto the especial and peculiar Operation of the Holy Spi∣rit.

[Sect. 5] These things are thus far confessed, even by the Pelagians themselves, both those of old, and those at present, at least in general; nor hath any as yet been so hardy as to deny Regeneration to be the Work of the ho∣ly Spirit in us; unless we must except those deluded Souls who deny both him and his Work. Our sole Enquiry therefore must be after the manner and nature of this work; for the nature of it depends on the man∣ner of the working of the Spirit of God herein. This I acknowledg was variously contended about of old; and the truth concerning it, hath scarce escaped an open Opposition in any Age of the Church. And at present this is the great Ball of Contention, between the Jesuites and the Jansenists, the latter keeping close to the Doctrine of the principal Ancient Writers of the Church, the former under new Notions, Expressions and Distinctions endeavouring the Reinforcement of Pelagianism, whereunto some of the Elder School-Men led the way, of whom our Bradwardine so long ago complained. But never was it with so much Impotence and Ignorance traduced and reviled as it is by some among our selves. For a sort of Men we have who by stories of wandring Jews, Rhetorical Declamations pert Cavillings and proud Revilings of those who dissent from them, think to scorn and banish Truth out of the World; though they never yet durst attempt to deal openly and plainly with any one Argument that is pleaded in its defence and confirmation.

[Sect. 6] The Ancient Writers of the Church, who looked into these things with most diligence and laboured in them with most success, as Austin, Hilary, Prosper, and Fulgentius, do represent the whole Work of the Spirit of God towards the Souls of Men under certain Heads or Distinctions of Grace. And herein were they followed by many of the more sober School-Men; and others of late without number. Frequent mention we find in them of Grace, as preparing, preventing, Working, Co-working and Confirming. Un∣der these Heads do they handle the whole Work of our Regeneration or Conversion unto God. And although there may be some Alteration in Method and ways of Expression, which may be varied as they are found to be of Advantage unto them that are to be instructed; yet for the substance of the Doctrine, they taught the same which hath been preach∣ed amongst us since the Reformation, which some have ignorantly tradu∣ced as novel. And the whole of it is nobly and elegantly exemplifyed by Austin in his Confessions, wherein he gives us the Experience of the Truth he had taught in his own Soul. And I might follow their footsteps herein, and perhaps should for some Reasons have chosen so to have done; but that there have been so many differences raised about the Explicati∣on and Application of these Terms and Distinctions; and the Declarati∣on

of the nature of the Acts and Effects of the Spirit of Grace intended in them; as that to carry the Truth through the intricate perplexities which under these notions have been cast upon it, would be a longer Work than I shall here ingage into; and too much divert me from my principal in∣tention. I shall therefore in general refer the whole Work of the Spi∣rit of God with respect unto the Regeneration of sinners unto two Heads. First, that which is preparatory for it; and secondly, that which is effective of it. That which is preparatory for it, is the Conviction of sin; This is the Work of the Holy Spirit. John 16. 8. 9. And this also may be di∣stinctly referred unto three Heads. (1) A Discovery of the True Nature of Sin, by the ministry of the Law, Rom. 7. 7. (2) An Application of that discovery made in the Mind or Understanding unto the Conscience of the sinner. (3) The Excitation of Affections suitable unto that Discovery and Application; Acts 2. 37. But these Things so far as they belong unto our present Design have been before insisted on. Our principal Enquiry at present is after the Work it self, or the nature and manner of the working of the Spirit of God in and on the Souls of Men in their Regeneration. And this must be both negatively and positively declared.

[Sect. 7] First; The Work of the Spirit of God in the Regeneration of sinners, or the quickning of them who are dead in trespasses and sins, or in their first Saving Conversion to God, doth not consist in a Moral Swasion only. By Swasion we intend such a perswasion as, may, or may not be effectual; so absolutely we call that only perswasion whereby a Man is actually perswa∣ded. Concerning this we must consider, (1) What it is that is inten∣ded by that Expression and wherein its Efficacy doth consist; and (2.) prove that the whole Work of the Spirit of God in the Conversion of sin∣ners doth not consist therein. And I shall handle this matter under this No∣tion, as that which is known unto those who are conversant in these things from the writings of the ancient and modern Divines. For it is to no pur∣pose to endeavour the reducing of the extravagant confused Discourses of some present Writers unto a certain and determinate stating of the things in difference among us. That which they seem to aim at and conclude may be reduced unto these Heads, (1.) That God administers Grace unto all in the Declaration of the Doctrine of the Law and Gospel. (2.) That the Reception of this Doctrine, the Belief and Practice of it, is en∣forced by Promises and Threatnings. (3.) That the things revealed taught and commanded, are not only good in themselves, but so suited unto the Reason and Interest of Mankind, as that the Mind cannot but be disposed and enclined to receive and obey them, unless overpowered by Prejudices and a Course of Sin. (4.) That the Consideration of the Promises and Threatnings of the Gospel, is sufficient to remove these preju∣dices and reform that Course. (5.) That upon a compliance with the Doctrine of the Gospel and Obedience thereunto, Men are made parta∣kers of the Spirit with other Priviledges of the New Testament, and have a Right unto all the Promises of the present and future Life. Now this being a perfect systeme of Pelagianism, condemned in the ancient Church as ab∣solutely exclusive of the Grace of our Lord Jesus Christ, will be fully removed out of our way in our present Discourse, though the loose con∣fused expressions of some be not considered in particular. For if the Work of our Regeneration doth not consist in a Moral Swasion, which as we shall

see contains all that these Men will allow to Grace, their whole Fabrick falls to the ground of its own accord.

[Sect. 8] 1. As to the nature of this Moral Swasion two things may be consi∣dered. (1.) The Means, Instrument, and Matter of it, and this is the Word of God; the Word of God or the Scripture in the Doctrinal In∣structions, Precepts, Promises, and Threatnings of it. This is that, and this is that alone whereby we are commanded, pressed, perswaded to turn our selves and live to God. And herein we comprize the whole, both the Law and the Gospel, with all the Divine Truths contained in them, as severally respecting the especial Ends whereunto they are designed. For although they are distinctly and peculiarly suited to produce distinct Effects on the Minds of Men, yet they all joyntly tend unto the general end of guiding Men how to live unto God, and to obtain the enjoyment of him. As for those Documents and Instructions which Men have concerning the Will of God, and the Obedience which he requires of them from the Light of Nature, with the Works of Creation and Providence, I shall not here take them into Consideration. For either they are solitary or without any super-addition of instructive Light by Revelation, and then I ut∣terly deny them to be a sufficient outward means of the Conversion of any one Soul; or they may be considered as improved by the written Word as dispensed unto Men, and so they are comprized under it, and need not to be considered apart. We will therefore suppose that those unto whom the Word is declared, have antecedaneously thereunto, all the help which the Light of Nature will afford.

[Sect. 9] 2. The principal way of the Application of this means to produce its Effect on the Souls of Men, is the Ministry of the Church. God hath appointed the Ministry for the Application of the Word unto the Minds and Consciences of Men for their Instruction and Conversion. And concerning this we may observe two things. (1.) That the Word of God thus dispensed by the Ministry of the Church, is the only ordinary outward means which the Holy Ghost maketh use of in the Regeneration of the Adult unto whom it is preached. (2.) That it is every way suffi∣cient in its own kind; that is, as an outward means. For the Revelati∣on which is made of God and his Mind thereby, is sufficient to teach Men all that is needful for them to believe and do, that they may be converted unto God, and yeeld him the Obedience that he requires. Hence two things do ensue:

(1.) That the use of those means unto Men in the state of Sin, if they are not complyed withal, is sufficient on the grounds before laid down, to leave them by whom they are rejected inexcusable; so Isa. 5. 3, 4, 5. Prov. 29. 1. 2 Chron. 36. 14, 15. Joh.

(2.) That the effect of Regeneration or Conversion unto God, is as∣signed unto the Preaching of the Word, because of its efficacy thereunto in its own kind and way as the outward means thereof, 1 Cor. 4. 15. James 1. 14. 1 Pet. 1. 23.

[Sect. 10] 2ly; We may consider what is the Nature, and wherein the Effi∣cacy of this Moral Work doth consist. To which purpose we may ob∣serve;

[Sect. 11]

1. That in the use of this Means for the Conversion of Men, there is preparatory unto that wherein this Moral Perswasion doth consist, an Instruction of the Mind in the knowledg of the Will of God and its duty towards him. The first regard unto Men in the Dispensation of the Word unto them, is their Darkness and Ignorance, whereby they are alienated from the Life of God. This therefore is the first End of Di∣vine Revelation; namely, to make known the Counsel and Will of God unto us; see Matth. 4. 15, 16. Luk. 4. 18, 19. Acts 26. 17, 18. Acts 20. 20, 21, 26, 27. By the Preaching of the Law and the G••spel, Men are instructed in the whole Counsel of God, and what he requires of them. And in their Apprehension hereof doth the Illumination of their Minds consist, whereof we must treat distinctly afterwards. With∣out a supposition of this Illumination there is no use of the Perswasive Power of the Word; for it consists in affecting the Mind with its Con∣cernment in the things that it knows, or wherein it is instructed. Where∣fore we suppose in this Case, that a Man is taught by the Word, both the Necessity of Regeneration, and what is required of himself there∣unto.

[Sect. 12] 2. On this Supposition, that a Man is instructed in the knowledg of the Will of God, as revealed in the Law and the Gospel; there is accom∣panying the Word of God in the Dispensation of it, a powerful perswa∣sive E••••••cacy unto a complyance with it, and observance of it. For In∣stance; Suppose a Man to be convinced by the Word of God of the Na∣ture of Sin, of his own sinful Condition; of his danger from thence with respect unto the Sin of Nature, on which account he is a Child of Wrath, and of his actual Sin, which further renders him obnoxious un∣to the Curse of the Law, and the Indignation of God; of his Duty hereon to turn unto God, and the way whereby he may so do; there are in the Precepts, Exhortations, Expostulations, Promises and Threat∣nings of the Word, especially as dispensed in the Ministry of the Church, Powerful Motives to affect, and Arguments to prevail with the Mind and Will of such a Man, to endeavour his own Regeneration or Conversion unto God, rational and cogent above all that can be objected unto the contrary. On some it is acknowledged that these things have no effect; they are not moved by them, they care not for them, they do despise them, and live and die in rebellion against the Light of them, ha∣ving their Eyes blinded by the God of this World. But this is no Argu∣ment that they are not powerful in themselves; although indeed it is that they are not so towards us of themselves, but only as the Holy Spi∣rit is pleased to act them towards us. But in these Motives, Reasons, and Arguments, whereby Men are in and from the Word, and the Mini∣stry of it, urged and pressed unto Conversion to God, doth this Moral Perswasion whereof we speak consist. And the efficacy of it, unto the end proposed, ariseth from the things ensuing, which are all resolved in∣to God himself.

[Sect. 13] (1.) From an evidence of the Truth of the things from whence these Motives and Arguments were taken. The Foundation of all the Efficacy of the Dispensation of the Gospel lies in an evidence, that the things

proposed in it are not cunningly devised Fables, 2 Pet. 1. 16. Where this is not admitted, where it is not firmly assented unto, there can be no perswasive Efficacy in it. But where this is, namely a prevalent Per∣swasion of the Truth of the Things proposed, there the Mind is under a Disposition unto the things whereunto it is perswaded. And hereon the whole Efficacy of the Word in and upon the Souls of Men, is resol∣ved into the Truth and Veracity of God. For the things contained in the Scripture are not proposed unto us meerly as true, but as Divine Truths, as immediate Revelations from God, which requires not only a rational, but a sacred Religious respect unto them. They are Things that the Mouth of the Lord hath spoken.

(2.) There is a proposal unto the Wills and Affections of Men in the Things so assented unto, on the one hand as Good, Amiable, and Excellent, wherein the chiefest Good, Happiness, and utmost End of our Natures are comprized, to be pursued and attained; and on the other of things Evil and Terrible, the utmost Evil that our Nature is obnoxious unto, to be avoided. For this is urged on them, that to comply with the Will of God in the proposals of the Gospel, to conform thereunto, to do what he requires, to turn from Sin unto him, is good unto Men, best for them, assuredly attended with present Satisfaction and future Glory. And therein is also proposed the most noble Object for our Affections, even God himself as a Friend, as reconciled unto us in Christ, and that in a way suited unto his Holiness, Righteousness, Wisdom and Goodness, which we have nothing to oppose unto, nor to lay in the Ballance against. The way also of the Reconciliation of Sinners unto God by Jesus Christ is set out, as that which hath such an Impress of Divine Wisdom and Goodness upon it, as that it can be refused by none, but out of a direct enmity against God himself. Unto the enforcing of these things on the Minds of Men, the Scripture abounds with Reasons, Motives, and Ar∣guments, the rendring whereof effectual, is the principal end of the Mi∣nistry. On the other hand it is declared and evidenced, that Sin is the great Debasement of our Natures, the Ruine of our Souls, the only Evil in the World, in its Guilt and Punishment; that a Continuance in a state of it, with a Rejection of the Invitation of the Gospel unto Conversion to God, is a thing foolish, unworthy of a rational Creature, and that which will be everlastingly pernitious. Whereas therefore in the judgment of every rational Creature, Spiritual Things are to be pre∣ferred before Natural, Eternal Things before Temporal, and that these things are thus disposed of in infinite Goodness, Love and Wisdom, they must needs be apt to affect the Wills, and take the Affections of Men. And herein the Efficacy of the Word on the Minds and Con∣sciences of Men is resolved into the Authority of God. These Precepts, these Promises, these Threatnings are his, who hath right to give them and power to execute them. And with his Authority, his Glorious Greatness, and his Infinite Power come under consideration. So also doth his Goodness and Love in an especial manner, with many other things, even all the known Properties of his Holy Nature, all which concur in giving Weight, Power, and Efficacy unto these Motives and Arguments.

[Sect. 14] 3. Great Power and Efficacy is added hereunto from the management

of these Motives in the preaching of the Word. Herein by some the Rhetorical Faculty of them by whom it is dispensed, is of great consi∣deration. For hereby are they able to prevail very much on the Minds of Men. Being acquainted with the Inclinations and Dispositions of all sorts of Persons, the nature of their Affections and Prejudices, with the Topicks or kinds and heads of Arguments meet to affect them and prevail with them; as also the wayes of insinuating Perswasive Motives to their Minds, they express the whole in words elegant, proper, ex∣pressive, and suited to allure, draw, and ingage them unto the Wayes and Duties proposed unto them. Herein do some place the principal Use and Efficacy of the Ministry in the dispensation of the Word; with me it is of no consideration. For our Apostle rejects it utterly from any place in his Ministry; 1 Cor. 2. 4. My Speech and my Preaching was not with enticing words of Man's Wisdom, but in the demonstration of the Spirit and of Power. Some of late have put in faint and weak Exceptions unto the latter Clause, as though not an evidence of the powerful presence of the Spirit of God in the Dispensation of the Gospel were intended therein, but the power of working Miracles, contrary to the whole scope of the place, and consent of the best Expositors. But that by the first Clause, the Perswasive Act of Humane Oratory, is excluded from Use and Efficacy in the preaching of the Gospel, none as yet hath had the impudence to deny. But let this also be esteemed to be as useful and efficacious in this Work, as to the end of Preaching in the Conversion of the Souls of Men, as any can imagine, it shall be granted. Only I shall take leave to resolve the Effi∣cacy of Preaching into two other Causes.

[Sect. 15] 1. The Institution of God: He hath appointed the Preaching of the Word to be the Means, the only outward ordinary Means for the Con∣version of the Souls of Men, 1 Cor. 1. 17, 18, 19, 20. Mar. 16. 15, 16. Rom. 1. 16. And the Power or Efficacy of any thing that is used unto an End in Spiritual Matters, depends solely on its Divine Appointment un∣to that End.

[Sect. 16] 2. The Especial Gifts that the Spirit of God doth furnish the Preachers of the Gospel withal, to enable them unto an effectual dis∣charge of their Work, Ephes. 4. 11, 12, 13. whereof we shall treat afterwards. All the Power therefore that these things are accompanied withal, is resolved into the sovereignty of God. For he hath chosen this way of Preaching for this End, and he bestows these Gifts on whom he pleaseth. From these things it is that the Perswasive Motives which the Word abounds withal unto Conversion o•• turning to God from Sin, have that peculiar Efficacy on the Minds of Men which is proper unto them.

[Sect. 17] 4. We do not therefore in this Case suppose that the Motives of the Word are left unto a meer Natural Operation, with respect unto the Abi∣lity of them by whom it is dispensed; but moreover that it is blessed of God, and accompanied with the Power of the Holy Spirit, for the produ∣cing

of its Effect and End upon the Souls of Men. Only the Operati∣on of the Holy Ghost, on the Minds and Wills of Men in and by these means, is supposed to extend no further, but unto Motives, Arguments, Reasons and Considerations, proposed unto the Mind, so to influence the Will and the Affections. Hence his Operation is herein Moral, and so Metaphorical, not real, proper, and Physical. Now concerning this whole Work, I affirm these two things.

[Sect. 18] 1. That the Holy Spirit doth make use of it in the Regeneration or Conversion of all that are Adult, and that either immediately in and by the Preaching of it, or by some other Application of Light and Truth unto the Mind derived from the Word; For by the Reasons, Motives, and Perswasive Arguments which the Word affords, are our Minds af∣fected, and our Souls wrought upon in our Conversion unto God, whence it becomes our reasonable Obedience. And there are none ordinarily converted, but they are able to give some account by what Considerations they were prevailed on thereunto. But;

2. We say that the whole Work, or the whole of the Work of the Holy Ghost in our Conversion doth not consist herein; but there is a real, Physical Work, whereby he infuseth a gracious Principle of Spiritual Life into all that are effectually Converted, and really Regenerated, and without which there is no Deliverance from the State of Sin and Death which we have described; which among others may be proved by the en∣suing Arguments.

[Sect. 19] The principal Arguments in this Case will ensue in our Proofs from the Scriptures, that there is a Real, Physical Work of the Spirit on the Souls of Men in their Regeneration. That all he doth, consisteth not in this Moral Swasion, the ensuing Reasons do sufficiently evince.

1. If the Holy Spirit worketh no otherwise on Men in their Regeneration or Conversion, but by proposing unto them, and urging upon them, Reasons, Arguments, and Motives to that purpose; then after his whole Work, and not∣withstanding it, the Will of Man remains ab∣solutely indifferent whether it will admit of them or no; or whether it will convert it self unto God upon them or no; for the whole of this Work consists in proposing Objects unto the Will, with respect whereunto it is left underter∣mined whether it will chuse and close with them or no. And indeed this is that which some plead for. For they say, That in all Men, at least all unto whom the Gospel is Preached, there is that Grace present, or with them, that they are able to comply with the Word if they please, and so believe, repent, or do any Act of Obedience unto God according to his Will. And if they will, they can refuse to make use of this Assi∣stance, Aid, Power, or Grace, and so continue

in their Sins. What this Grace is, or whence Men have this Power and Ability, by some is not declared. Neither is it much to be doubted but that many do imagine that it is purely Natural; only they will al∣low it to be called Grace, because it is from God who made us. Others acknowledg it to be the Work or Effect of Grace Internal, wherein part of the difference lay, between the Pelagians and Semi-pelagians of old. But they all agree that it is absolutely in the Power of the Will of Man to make use of it or not; that is, of the whole Effect on them, or pro∣duct in them of this Grace communicated in the way described. For notwithstanding any thing wrought in us or upon us thereby, the Will is still left various, flexible, and undetermined. It is true, that not∣withstanding the Grace thus Administred, the Will hath Power to refuse it and to abide in Sin. But that there is no more Grace wrought in us, but what may be so refused, or that the Will can make use of that Grace for Conversion, which it can refuse, is false.

[Sect. 20] For (1.) this ascribes the whole Glory of our Regeneration and Con∣version unto our selves, and not to the Grace of God. For that Act of our Wills, on this Supposition, whereby we convert unto God, is meerly an Act of our own, and not of the Grace of God. This is evident, for if the Act it self were of Grace, then would it not be in the Power of the Will to hinder it. (2.) This would leave it absolutely uncertain, notwithstanding the purpose of God, and the purchase of Christ, whe∣ther ever any one in the World should be Converted unto God or no. For when the whole Work of Grace is over, it is absolutely in the Power of the Will of Man whether it shall be effectual or no; and so absolutely uncertain; which is contrary to the Covenant, Promise, and Oath of God, unto and with Jesus Christ. (3.) It is contrary to express Testi∣monies of Scripture innumerable, wherein actual Conversion unto God is ascribed unto his Grace, as the immediate Effect thereof. This will further appear afterwards. God worketh in us to will and to do, Phil. 2. 13. The Act therefore it self of willing in our Conversion, is of God's Operation; and although we will our selves, yet it is he who causeth us to Will, by working in us to will and to do. And if the Act of our Will in Believing and Obedience, in our Conversion to God, be not the effect of his Grace in us, he doth not work in us both to will and to do of his own good Pleasure.

[Sect. 21] Secondly; This Moral Perswasion, how-ever advanced or improved, and supposed to be effectual, yet it confers no new real supernatural strength unto the Soul. For whereas it worketh, yea, the Spirit or Grace of God therein and thereby, by Reasons, Motives, Arguments, and Ob∣jective Considerations and no otherwise, it is able only to excite and draw out the strength which we have, delivering the Mind and Affections from Prejudices and other Moral Impediments: Real Aid, and internal Spiritual Strength, neither is nor can be conferred thereby. And he who will ac∣knowledg that there is any such internal spiri∣tual strength communicated unto us, must also acknowledg that there is another Work of the

Spirit of God in us and upon us, than can be effected by these Perswasi∣ons. But thus it is in this case as some suppose. The Mind of Man is affected with much Ignorance, and usually under the Power of many Prejudices, which by the corrupt course of things in the World, possess it from its first actings in the state of Infancy. The Will and the Affecti∣ons likewise are vitiated with depraved Habits, which by the same means are contracted. But when the Gospel is proposed and preached unto them, the Things contained in it, the Duties it requires, the Promises it gives, are so rational or so suited unto the Principles of our Reason, and the subject Matter of them is so good, desirable and beautiful unto an intellectual Appetite, that being well conveyed unto the Mind, they are able to discard all the Prejudices and Disadvantages of a corrupt course under which it hath suffered, and prevail with the Soul to desist from sin, that is, a course of sinning, and to become a new Man in all vertuous Conversation. And that this is in the Liberty and Power of the Will, is irrefragably proved by that Sophism of Biel out of Scotus and Occam, which contains the substance of what they plead in this Cause. Yea, thus to do, is so suitable unto the rational Principles of a well-disposed Mind, that to do otherwise, is the greatest folly and madness in the World. Espe∣cially will this Work of Conversion be unque∣stionably wrought, if the Application of these means of it, be so disposed in the Providence of God, as that they may be seasonable, with respect unto the Frame and Condition of the Mind whereinto they are applyed. And as sundry things are necessary to render the means of Grace thus seasona∣ble and congruous unto the present Frame, Temper, and Disposition of the Mind, so in such a Congruity much of its Efficacy doth consist. And this, as it is said, is the Work of the Holy Ghost, and an Effect of the Grace of God. For if the Spirit of God did not by the Word, prevent, excite, stir up and provoke the Minds of Men; did he not help and assist them when endeavouring to turn to God, in the removal of Pre∣judices and all sorts of Moral Impediments, Men would continue and abide, as it were, dead in Trespasses and Sins, at least their endeavours after Deliverance would be weak and fruitless.

[Sect. 22] This is all the Grace, all the Work of the Spirit of God in our Regeneration and Conver∣sion, which some will acknowledg, so far as I can learn from their Writings and Discourses. But that there is more required thereunto, I have before declared. As also it hath been manifested what is the true and proper use and efficacy of these means in this Work. But to place the whole of it herein, is that which Pe∣lagius contended for of old; Yea, he gran∣ted a greater Use and Efficacy of Grace, than I can find to be allowed in the present confused Discourses of some

on this Subject. Wherefore it is somewhat preposterous to endeavour an imposition of such rotten Errors upon the Minds of Men, and that by crude Assertions, without any pretence of proof, as is the way of many. And that the sole Foundation of all their Harangues, namely, the sui∣tableness of Gospel. Principles and Promises unto our Wisdom and Rea∣son, antecedently unto any saving Work of the Spirit on our Minds, is directly contradictory to the Doctrine of our Apostle, shall afterwards be declared. But it may be it will be said, That it is not so much what is Pelagian, and what is not, as what is Truth and what is not, that is to be enquired after. And it is granted, that this is and ought to be our first and principal Enquiry. But it is not unuseful to know in whose steps they tread, who at this day oppose the doctrine of the Effectual Grace of Christ; and what Judgment the Ancient Church made of their Principles and Opinions.

[Sect. 23] It is pretended yet further, That Grace in the Dispensation of the Word doth work really and efficiently, especially by illumination, internal excitations of the Mind and Affections; and if thereon the Will do put forth its Act, and thereby determine it self in the choice of that which is good, in believing and repenting; then the Grace thus administred concurs with it, helps and aids it in the perfecting of its Act, so that the whole Work is of Grace. So pleaded the Semi-Pelagians, and so do others continue to do. But all this while, the way whereby Grace or the Spirit of God worketh this Illumination, excites the Affections and Aids the Will, is by Moral Perswasion only, on real strength being communicated or infused, but what the Will is at perfect liberty to make use of or to refuse at pleasure. Now this in effect is no less than to overthrow the whole Grace of Jesus Christ, and to render it useless. For it ascribes unto Man the Honour of his Conversion, his Will being the principal cause of it. It makes a Man to beget himself a-new, or to be born again of himself; to make himself differ from others, by that which he hath not in an especial manner received. It takes away the Analogie that there is between the forming of the Natural Body of Christ in the Womb, and the forming of his Mystical Body in Regeneration. It makes the Act of living unto God by Faith and Obedience, to be a meer Natural Act, no Fruit of the Mediation or Purchase of Christ, and

allows the Spirit of God no more Power nor Efficacy in or towards our Regeneration, than is in a Minister who preacheth the Word, or in an Orator, who eloquently and pathetically perswades to Vertue and dehorts from Vice. And all these consequences it may be will be granted by some amongst us, and allowed to be true; to that pass are things come in the World, through the confident pride and ignorance of Men. But not only it may be, but plainly and directly the whole Gospel and Grace of Christ are renounced where they are admitted.

[Sect. 24] This is not all that we pray for, either for our selves or others, when we beg effectual Grace for them or our selves. There was no Argument that the Ancients more pressed the Pelagians withal, than that the Grace which they acknowledged, did not answer the Prayers of the Church, or what we are taught in the Scripture to pray for. We are to pray only for what God hath promised, and for the communication of it unto us in that way whereby he will work it and effect it. Now he is at a great indifferency in this Matter, who only prayes that God would perswade him or others, to believe and to obey, to be converted or to convert him∣self. The Church of God hath alwayes prayed that God would work these things in us; and those who have a real concernment in them, do pray continually that God would effectually work them in their Hearts. They pray that he would convert them, that he would create a clean heart, and renew a right Spirit in them; that he would give them Fa••th for Christ's sake, and increase it in them; and that in all these things he would work in them by the exceeding greatness of his Power both to will and to do according to his good pleasure. And there is not a Pelagian in the World who e're once prayed for Grace, or gracious Assistance against Sin and Temptation, with a sense of his want of it, but that his Prayers contradicted his Profession. To think that by all these Petitions, with others innumerable dictated unto us in the Scripture, and which a Spi∣ritual Sense of our Wants will ingage into, we desire nothing but only that God would perswade, excite and stir us up to put forth a Power and Ability of our own, in the performance of what we desire, is contrary unto all Christian Experience. Yea, for a Man to lie praying with Im∣portunity, Earnestness, and Fervency, for that which is in his own Power, and can never be effected but by his own Power, is fond and ri∣diculous. And they do but mock God who pray unto him to do that for them which they can do for themselves, and which God cannot do for them but only when and as they do it for themselves. Suppose a Man to have a Power in himself to believe and repent; suppose these to be such Acts of his Will as God doth not, indeed cannot by his Grace work in him, but only perswade him thereunto, and shew him sufficient Reason why he should so do; to what purpose should this Man, or with what congruity could he pray that God would give him Faith and Repentance. This some of late, as it seems, wisely observing, do begin to scoff at and reproach the Prayers of Christians. For whereas in all their Supplications for Grace, they lay the Foundation of them in an humble Acknowledg∣ment of their own vileness and impotency unto any thing that is spiritu∣ally

Good, yea, and a natural aversation from it, and a sense of the Power and Working of the Remainder of in-dwelling Sin in them; hereby ex∣citing themselves unto that earnestness and im∣portunity in their requests for Grace, which their Condition makes necessary, (which hath been the constant practice of Christians since there was one in the World); this is by them derided and exposed to contempt. In the room therefore of such despised Prayers, I shall sup∣ply them with an Ancient Form that is better suited unto their Principles.† The Preface unto it is, Ille ad Deum digne elevat manus, ille Orationem bon•• Conscienti•• effundit qui potest di∣cere: The Prayer followeth; Tu nosti Domine quam Sanctae & Purae & Mundae sint ab omni ma∣litia, & iniquitate, & rapina quas ad te extendo manus. ••••uemadmodum justa & munda labia & ab omni mendacio libera quibus offero tibi Depreca∣tiones, ut mihi miserearis. This Prayer Pela∣gius taught a Widow to make, as it was obje∣cted unto him in the Diospolitan Synod, that is at Lydia in Palestine, cap. 6. only he taught her not to say that she had no deceit in her Heart, as one among us doth wisely and humbly vaunt that he knoweth of none in his, so every way perfect is the Man. Only to ballance this of Pe∣lagius, I shall give these Men another Prayer, but in the Margen, not declaring whose it is, lest they should censure him to the Gallows. Whereas therefore it seems to be the Doctrine of some, that we have no Grace from Christ but only that of the Gospel teaching us our Duty, and proposing a Reward; I know not what they have to pray for, unless it be Riches, Wealth, and Preferments, with those things that depend thereon.

[Sect. 25] Fourthly; This kind of the Operation of Grace where it is solitary, that is, where it is asserted exclusively to an internal Physical work of the Holy Spirit, is not suited to effect and produce the Work of Regenera∣tion or Conversion unto God, in Persons who are really in that state of Nature which we have before described. The most effectual Perswasi∣ons cannot prevail with such Men to convert themselves, no more than Arguments can prevail with a blind Man to see, or with a dead Man to rise from the Grave, or with a lame Man to walk steadily. Wherefore the whole Description before given from the Scripture of the state of lap∣sed Nature, must be disproved and removed out of the way, before his Grace can be thought sufficient to be for the Regeneration and Conversion of Men in that Estate. But some proceed on other Principles; Men, they say, have by Nature certain Notions and Principles concerning God, and the Obedience due unto him; which are demonstrable by the Light

of Reason, and certain Abilities of Mind to make use of them unto their proper End. But they grant, at least some of them do, that how∣ever these Principles may be improved and acted by those Abilities, yet they are not sufficient, or will not eventually be effectual to bring Men unto the Life of God, or to enable them so to believe in him, love him, and obey him, as that they may come at length unto the enjoyment of him; at least they will not do this safe∣ly and easily, but through much dan∣ger and confusion; wherefore * God out of his Goodness and Love to Man∣kind, hath made a further Revelation of himself by Jesus Christ in the Go∣spel, with the especial way whereby his Anger against Sin is averted, and Peace made for Sinners, which Men had before only a confused Apprehen∣sion and Hope about. How the things received, proposed, and prescribed in the Gospel, are so good, so rational, so every way suited unto the Principles of our Beings, the Nature of our intellectual Constitutions, or the Reason of Men, and those fortified with such rational and powerful Motives, in the Promises and Threat∣nings of it, representing unto us on the one hand the chiefest Good which our Nature is capable of, and on the other the highest evil to be avoided that we are obnoxious unto, that they can be refused or rejected by none, but out of a bruitish love of Sin, or the efficacy of depraved Habits contracted by a vitious course of living. And herein consists the Grace of God towards Men, especially as the Holy Ghost is pleased to make use of these things in the Dispensation of the Gospel by the Mini∣stry of the Church. For when the Reason of Men is by these means excited so far as to cast off Prejudice, and enabled thereby to make a right Judgment of what is proposed unto it, it prevails with them to con∣vert to God, to change their Lives, and yield Obedience according to the Rule of the Gospel that they may be saved.

And no doubt this were a notable Systeme of Christian Doctrine, espe∣cially as it is by some Rhetorically blended, or Theatrically represented in feigned Stories and Apologues, were it not defective in one or two things; For, first, it is exclusive of a suppo∣sition of the fall of Man, at least as unto the Depravation of our Nature which ensued thereon; and, Se∣condly, of all real Effective Grace dispensed by Jesus Christ; which render it a Phantastick Dream, alien from the Design and Doctrine of the Gospel. But it is a fond thing to dis∣course with Men about either Regene∣ration or Conversion unto God, by whom these things are denyed.

[Sect. 27]

Such a Work of the Holy Spirit we must therefore enquire after, as wherey the Mind is effectually renewed, the Heart changed, the Affe∣ctions sanctified, all actually and effectually, or no Deliverance will be wrought, obtained, or ensue, out of the Estate described. For not∣withstanding the utmost improvement of our Minds and Reasons that can be imagined, and the most eminent proposal of the Truths of the Gospel, accompanied with the most powerful enforcements of Duty and Obedi∣ence that the Nature of the things themselves will afford; yet the Mind of Man in the state of Nature, without a supernatural Elevation by Grace, is not able so to apprehend them, as that its Apprehension should be Spiritual, Saving, or Proper unto the Things apprehended. And notwithstanding the Perception which the Mind may attain unto in the Truth of Gospel-Proposals; and the Conviction it may have of the necessity of Obedience, yet is not the Will able to apply it self unto any Spiritual Act thereof, without an Ability wrought immediately in it by the Power of the Spirit of God; or rather unless the Spirit of God by his Grace do effect the Act of willing in it. Wherefore not to multiply Arguments, we conclude, That the most effectual use of outward means alone, is not all the Grace that is necessary unto, nor all that is actually put forth in the Regeneration of the Souls of Men.

[Sect. 28] Having thus evidenced wherein the Work of the Holy Spirit in the Regeneration of the Souls of Men, doth not consist, namely, in a suppo∣sed congruous Perswasion of their Minds where it is alone:

(1.) I shall proceed to shew wherein it doth consist, and what is the true Nature of it. And to this purpose I say, (1.) What-ever efficacy that Moral Operation, which accompanies, or is the Effect of the Preaching of the Word, as blessed and used by the Holy Spirit, is of or may be supposed to be of, or is possible that it should be of in and towards them that are unregenerate, we do willingly ascribe unto it. We grant that in the Work of Regeneration, the Holy Spirit towards those that are Adult, doth make use of the Word, both the Law and the Gospel, and the Ministry of the Church in the Dispensation of it, as the ordi∣nary means thereof; yea, this is ordinarily the whole external means that is made use of in this Work, and an efficacy proper unto it, it is accompanied withal. Whereas therefore some content that there is no more needful to the Conversion of Sinners, but the Preaching of the Word unto them who are congruously disposed to receive it, and that the whole of the Grace of God consists in the effectual Application of it unto the Minds and Affections of Men, whereby they are enabled to comply with it, and turn unto God by Faith and Repentance; they do not ascribe a greater Power unto the Word, than we do by whom this Administration of it is denied to be the total Cause of Conversion. For we assign the same Power to the Word as they do, and more also, onely we affirm that there is an Effect to be wrought in this Work, which all this Power, if alone, is insufficient for. But in its own kind is it sufficient and effectual, so far as that the effect of Regeneration or Conver∣sion unto God is ascribed thereunto. This we have declared be∣fore.

[Sect. 29] (2.) There is not onely a Moral, but a Physical immediate Operation of the Spirit by his Power and Grace, or his powerful Grace upon the Minds or souls of Men in their Regeneration. This is that which we must cleave to, or all the Glory of God's Grace is lost, and the Grace administred by Christ neglected. So is it asserted, Ephes. 1. 19, 20. That we may know what is the exceeding greatness of his Power towards us who believe, according to the working of his Mighty Power; which he wrought in Christ when he raised him from the Dead. The Power here mentioned, hath an exceeding Greatness ascribed unto it, with respect unto the Effect produced by it. The Power of God in it self is as unto all Acts equally Infinite, he is Omnipotent. But some Effects are greater than others, and carry in them more than ordinary Im∣pressions of it. Such is that here in∣tended, whereby God makes Men to be Believers, and preserves them when they are so. And unto this Power of God, there is an Actual Operation or Efficiency ascribed, the working of his mighty Power. And the Nature of this operation or efficiency is declared to be of the same kind with that which exerted in the raising of Christ from the Dead. And this was by a real Physical Efficiency of Divine Power. This therefore is here testified, That the Work of God to∣wards Believers, either to make them so, or preserve them such, for all is one as unto our present purpose, consists in the acting of his Divine Power by a real internal Efficiency. So God is said to fulfil in us all the good pleasure of his Goodness, and the Work of Faith with Power, 2 Thess. 1. 11. 2 Pet. 1. 3. And hence the Work of Grace in Conversion is constantly expressed by words denoting a real internal Efficiency, such are Creating, Quickning, Forming, Giving a new Heart, whereof af∣terwards. Where-ever this Work is spoken of, with respect unto an Active Efficiency it is ascribed unto God. He Creates us anew, he Quickens us, he Begets us of his own Will; but where it is spoke of with respect unto us, there it is passively expressed; we are Created in Christ Jesus, we are new Creatures, we are Born again; and the like; which one Observation is sufficient to evert the whole Hypothesis of Ar∣minian Grace. Unless a Work wrought by Power, and that real, and immediate be intended herein, such a Work may neither be supposed pos∣sible, nor can be expressed. Wherefore it is plain in the Scripture, That the Spirit of God works internally, immediately, efficiently in and upon the Minds of Men in their Regeneration. The New Birth is the Effect of an Act of his Power and Grace; or, no Man is born again but it is by the inward Efficiency of the Spirit.

[Sect. 30]

(3.) This Internal Efficiency of the Holy Spi∣rit on the Minds of Men, as to the Event, is infallible, victorious, irresistible, or alwayes efficacious. But in this Assertion, we suppose that the measure of the Efficacy of Grace, and the End to be attained, are fixed by the Will of God. As to that End whereunto of God it is designed, it is alwayes prevalent or effectual and cannot be resisted; or, it will effectually work what God designs it to work; for wherein he will work none shall let him; and who hath resisted his Will? There are many motions of Grace even in the Hearts of Believers, which are thus far resisted, as that they attain not that effect which in their own Nature have a tendency unto. Were it otherwise, all Believers would be perfect. But it is manifest in Experi∣ence, that we do not alwayes answer the Inclinations of Grace, at least as unto the Degree which it moves toward. But yet even such Motions also, if they are of and from Saving Grace, are effectual so far, and for all those ends which they are designed unto in the Purpose of God; for his Will shall not be frustrate in any Instance. And where any Work of Grace is not effectual, God never intended it should be so, nor did put forth that Power of Grace which was necessary to make it so. Wherefore in or towards whomsoever the Holy Spirit puts forth his Power, or acts his Grace for their Re∣generation, it removes all Obstacles, overcomes all Oppositions, and infallibly produceth the Ef∣fect intended. This Proposition being of great importance to the Glory of God's Grace, and most signally opposed by the Patrons of corrup∣ted Nature and Man's free Will in the state thereof, must be both ex∣plained and confirmed. We say therefore;

[Sect. 31] (1.) The Power which the Holy Ghost puts forth in our Regenerati∣on, is such in its Acting or Exercise, as our Minds, Wills, and Affe∣ctions, are suited to be wrought upon, and to be affected by it according to their Natures, and natural Operations. Turn thou me, and I shall be turned; draw me, and I shall run after thee. He doth neither act in them any otherwise than they themselves are meet to be moved and move, to be acted and act, according to their own Nature, Power and Ability. He draws us with the Cords of a Man. And the Work it self is expres∣sed by perswading, God perswade Japhet; and alluring; I will allure Her into the Wilderness and speak comfortably: For as it is certainly effec∣tual, so it carries no more repugnancy unto our Faculties, than a pre∣valent Perswasion doth. So doth;

[Sect. 32] (2.) He doth not in our Regeneration possess the Mind with any En∣thusiastical Impressions; nor acteth absolutely upon us as he did in extra∣ordinary Prophetical Inspirations of old, where the Minds and Organs of the Bodies of Men were meerly Passive Instruments, moved by him

above their own natural capacity and activity, not only as to the Prin∣ciple of Working, but as to the manner of Operation. But he works on the Minds of Men, in and by their own natural Actings, through an immediate influence and impression of his Power. Create in me a clean Heart, O God. He worketh to will and to do.

(3.) He therefore offer no Violence or Compulsion unto the Will. This that Faculty is not naturally capable to give Admission unto. If it be compelled it is destroyed. And the mention that is made in the Scripture of compel∣ling (compel them to come in) respects the cer∣tainty of the Event, not the manner of the O∣peration on them. But whereas the Will in the depraved Condition of Fallen Nature, is not only habitually filled and possessed with an aversation from that which is good Spiritually, (alienated from the Life of God) but also conti∣nually acts an Opposition unto it, as being un∣der the Power of the Carnal Mind which is En∣mity against God; And whereas this Grace of the Spirit in Conversion doth prevail against all this Opposition, and is effectual and victorious over it; it will be enqui∣red how this can any otherwise be done, but by a kind of Violence & Com∣pulsion; seeing we have evinced already that Moral Perswasion and Ob∣jective Allurement is not sufficient thereunto? Answ. It is acknowledg∣ed, That in the Work of Conversion unto God, though not in the very Act of it, there is a Reaction between Grace and the Will, their Acts be∣ing contrary, and that Grace is therein victorious; and yet no Violence or Compulsion is offered unto the Will, For;

[Sect. 34] (1.) The Opposition is not ad idem. The Enmity and Opposition that is acted by the Will against Grace, is against it as objectively proposed un∣to it. So do Men resist the Holy Ghost; that is, in the external Dispensa∣tion of Grace by the Word. And if that be alone, they may alwayes resist it; the Enmity that is in them will prevail against it; Ye alwayes resist the Holy Ghost. The Will therefore is not forced by any Power put forth in Grace, in that way wherein it is capable of making opposition unto it, but the prevalency of Grace is of it as it is internal, working really and physically, which is not the Object of the Wills opposition; for it is not proposed unto it, as that which it may accept or refuse, but worketh effectually in it.

[Sect. 35] (2.) The Will in the first Act of Conversion, (as even sundry of the Schoolmen acknowledg) acts not but as it is acted, moves not but as it is moved, and therefore is passive therein in the sense immediately to be ex∣plained: And if this be not so, it cannot be avoided, but that the Act of our turning unto God is a meer natural Act, and not spiritual or gra∣cious. For it is an Act of the Will not enabled thereunto antecedently by Grace. Wherefore it must be granted, and it shall be proved, that in Order of Nature, the Acting of Grace in the Will in our Conversion

is antecedent unto its own acting; though in the same instant of time wherein the Will is moved, it moves; and when it is acted, it acts it self, and preserves its own Liberty in its exercise. There is therefore herein an inward almighty secret Act of the Power of the Holy Ghost, producing or effecting in us the Will of Conversion unto God, so acting our Wills, as that they also act themselves, and that freely. So Austin, cont. Duas Epistol. Pelag. lib. 1. cap. 19. Trahitur (homo) miris modis ut velit, ab illo qui novit intus in ipsis cordibus hominum operari, non ut ho∣mines, quod fieri non possit, nolentes credant, sed ut volentes ex nol••ntibus fiant. The Holy Spirit who in his Power and Operation is more inti∣mate, as it were, unto the Principles of our Souls than they are to them∣selves, doth with the Preservation, and in the Exercise of the liberty of our Wills, effectually work our Regeneration and Conversion unto God. This is the substance of what we plead for in this Cause, and which de∣clares the Nature of this Work of Regeneration, as it is an inward Spiritu∣al Work. I shall therefore confirm the Truth proposed with evident Testi∣monies of Scripture, and Reasons contained in them or educed from them.

[Sect. 36] 1. The Work of Conversion it self, and in especial the Act of believing, or Faith it self is expresly said to be of God, to be wrought in us by him, to be given unto us from him. The Scrip∣ture says not that God gives us Ability or Power to believe onely, namely, such a Power a we may make use of if we will, or do otherwise; but Faith, Repentance, and Conversion them∣selves are said to be the Work and Effect of God. Indeed there is nothing mentioned in the Scripture concerning the communicating of Power remote or next unto the Mind of Man, to enable him to believe antecedently unto actu∣al believing. A remote Power, if it may be so called, in the Capacities of the Faculties of the Soul, the Reason of the Mind, and Li∣berty of the Will, we have given an account concerning. But for that which some call a next† Power, or an ability to believe in order of Nature Antecedent unto Believing it self, wrought in us by the Grace of God, the Scrip∣ture is silent. The Apostle Paul saith of him∣self, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Phil. 4. 13. I can do all things, or prevail in all things, through Christ who enableth me; where a Power or Ability seems to be spoken of antecedent unto Acting. But this is not a Power for the first Act of Faith, but a Power in them that believe. Such a Power I acknowledg, which is acted in the Co-operation of the Spirit and Grace of Christ, with the Grace which Belie∣vers have received, unto the performance of all Acts of Holy Obedi∣ence, whereof I must treat elsewhere. Believers have a stock of Habitual Grace, which may be called Indwelling Grace, in the same sense wherein

Original Corruption is called Indwelling-Sin. And this Grace, as it is necessary unto every Act of Spiritual Obedience, so of it self without the renewed Co-working of the Spirit of Christ, it is not able nor suf∣ficient to produce any Spiritual Act. This working of Christ upon, and with the Grace we have received, is called enabling of us. But with Persons Unregenerate, and as to the first Act of Faith, it is not so.

[Sect. 37] But it will be Objected, That every thing which is actually accom∣plished, was in potentia before. There must therefore be in us a Power to believe before we do so actually. Answ. The Act of God working Faith in us, is a Creating Act. For we are his Workmanship created in Christ Jesus, Ephes. 2. 10. And he that is in Christ Jesus is a New Creature, 2 Cor. 5. 17. Now the effects of Creating Acts are not in Potentia any-where but in the Active Power of God; so was the World it self before its actual existence. This is termed Potentia Logica; which is no more but a Negation of any contradiction to Existence; not Potentia Physica, which includes a disposition unto actual existence. Not∣withstanding therefore all these Preparatory Works of the Spirit of God, which we allow in this Matter, there is not by them wrought in the Minds and Wills of Men, such a next Power, as they call it, as should enable them to believe without further Actual Grace working Faith it self. Wherefore with respect to believing, the first Act of God is to work in us to will; Phil. 1. 13. He worketh in us to will. Now to will to believe, is to believe. This God works in us by that Grace which Austin and the School-men call Gratia Operans, because it work∣eth in us, without us, the Will being meerly moved and passive therein. That there is a Power or Faculty of believing, given unto all Men un∣to whom the Gospel is preached, or who are called by the outward Di∣spentation of it, some do pretend. And that because those unto whom the Word is so Pr••ac••ed, if they do not actually believe, shall perish eternally, as is positively declared in the Gospel, Mark 16. 16. But this they could not justly do, if they had not received a Power or Facul∣ty of Believing.

Answ. 1. Those who believe not upon the Proposal of Christ in the Gospel, are left without remedy in the guilt of those other Sins, for which they must perish eternally; If you believe not, saith Christ, that I am he, you shall die in your sins, John 8. 12.

(2.) The Impotency that is in Men as to the act of believing, is contra∣cted by their own fault, both as it ariseth from the Original Depravation of Nature, and as it is increased by corrupt Prejudices and contracted Habits of Sin; wherefore they justly perished, of whom yet it is said, That they could not believe, John 12. 39.

(3.) There is none by whom the Gospel is refused, but they put forth an Act of the Will in its Rejection, which all Men are free unto and able for. I would have gathered you but you would not, Mat. 23. 37. You will not come to me that you may have life.

[Sect. 38] But the Scripture positively affirms of some to whom the Gospel was Preached that they could not believe, John 12. 39. And of all natural Men, that they cannot perceive the Things of God, 1 Cor. 2. 14. neither is it given unto all to know the Mysteries of the Kingdom of God, but some

only, Matth. 11. 25. And those to whom it is not so given, have not the Power intended. Besides, Faith is not of all, have not Faith, 2 Thess. 3. 2. But it is peculiar to the Elect of God, Tit. 1. 1. Acts 13. 48. And these Elect, are but some of those that are called, Mat. 20. 16.

[Sect. 39] Yet further to clear this it may be observed, that this first Act of Wil∣ling may be considered two wayes. (1.) As it wrought in the Will sub∣jectively, and so it is formally only in that Faculty. And in this sense the Will is meerly passive, and only the Subject moved or acted. And in this respect the Act of God's Grace in the Will, is an Act of the Will. But (2.) it may be considered as it is efficiently also in the Will, as be∣ing acted it acts it self. So it is from the Will as its Principle, and is a Vital Act thereof, which gives it the Nature of Obedience. Thus the Will in its own Nature is mobilis; fit and meet to be wrought upon by the Grace of the Spirit, to Faith and Obedience; with respect unto the Creating Act of Grace working Faith in us, it is mota, moved and acted thereby. And in respect of its own elicit Act, as it so acted and moved, it is movens, the next efficient cause thereof.

[Sect. 40] These things being premised for the clearing of the Nature of the Operation of the Spirit in the first Communication of Grace unto us, and the Wills complyance therewithal, we return unto our Arguments or Testimonies given unto the actual collation of Faith upon us by the Spirit and Grace of God, which must needs be effectual and irresistible; for the contrary im∣plies a contradiction, namely, that God should work what is not wrought; Phil. 1. 29. To you it is given on the behalf of Christ; not only to believe on him, but also to suffer for his sake. To believe on Christ, expresseth Saving-Faith it self. This is given unto us. And how is it given us? Even by the Power of God working in us to will and to do of his own good pleasure, Chap. 1. 13. Our Faith is our coming to Christ. And no Man, saith he, can come unto me, except it be given him of my Father, Joh. 6. 65. All Power in our selves for this end is utterly taken away; no Man can come unto me. How-ever we may suppose Men to be prepared or disposed, what-ever Arguments may be proposed unto them, and in what season soever to render things congruous and agreeable unto their Inclinations, yet no Man of himself can believe, can come to Christ, unless Faith it self be given unto him; that is be wrought in him by the Grace of the Father, Col. 2. 11. So it is again asserted, and that both negatively and positively; Ephes. 2. 8. By Grace are ye saved through Faith, and that not of your selves, it is the Gift of God. Our own Ability, be it what it will, how-ever assisted and excited, and God's Gift are contra-distinguished. If it be our selves it is not the Gift of God; if it be the Gift of God, it is not of our selves.

And the manner how God bestows this Gift upon us, is declared v. 10. For we are his Workmanship, created in Christ Jesus unto good Works. Good Works, or Gospel-Obedience, are the things designed. These must proceed from Faith, or they are not acceptable with God, Heb. 11. 6. And the way whereby this is wrought in us, or a Principle of Obedience, is by a Creating Act of God; we are his Workmanship created in Jesus Christ. In like manner God is said to give us Repentance, 2 Tim. 2. 25. Acts 11. 18. This is the whole of what we plead. God in our Con∣version, by the exceeding greatness of his Power, as he wrought in Christ when he raised him from the Dead, actually worketh Faith and Repentance in us; gives them unto us, bestows them on us, so that they are meer Effects of his Grace in us. And his working in us, infallibly produceth the Effect intended, because it is actual Faith that he works; and not only a Power to believe, which we may either put forth and make use of, or suffer to be fruitless according to the pleasure of our own Wills.

[Sect. 41] Secondly; As God giveth and worketh in us Faith and Repentance, so the way whereby he doth it, or the manner how he is said to effect them in us, make it evident that he doth it by a Power infallibly efficacious, and which the Will of Man doth never resist. For this way is such, as that he thereby takes away all Repugnancy, all Resistance, all Opposition, every thing that lyeth in the way of the Effect intended; Deut. 30. 6. The Lord thy God will circumcise thine heart, and the heart of thine Seed, to love the Lord thy God with all thine heart, and all thy Soul, that thou mayest live. A denyal of the Work here intended, is expressed Chap. 29. 4. The Lord hath not given you an Heart to perceive, and Eyes to see, and Ears to hear unto this day. What it is to have the Heart circumcised, the Apostle declares, Col. 2. 11. It is the putting off of the Body of the Sins of the Flesh by the Circumcision of Christ; that is, our Conversion to God. It is the giving an Heart to perceive, and Eyes to see, and Ears to hear, that is, Spiritual Light and Obedience by the removal of all Obstacles and Hindrances. This is the immediate Work of the Spirit of God himself. No Man ever circumcised his own heart. No Man can say he began to do it by the Power of his own Will, and then God only helped him by his Grace. As the Act of outward Circumcision on the body of a Child, was the Act of another, and not of the Child who was onely passive therein, but the Effect was in the Body of the Child only; so is it in this Spiritual Circumcision. It is the Act of God whereof our Hearts are the Subject. And whereas it is the Blindness, Obstinacy, and Stubbornness in Sin, that is in us by Nature, with the Prejudices which possess our Minds and Affections, which hinder us from Conver∣sion unto God, by this Circumcision they are taken away. For by it, the Body of the Sins of the Flesh is put off. And how should the Heart re∣sist the Work of Grace, when that whereby it should resist is effectually taken away?

[Sect. 42] Ezek. 36. 26. A new Heart also will I give you, and a new Spirit will I put within you; and I will take away the stony heart out of your Flesh, and I will give you an Heart of Flesh. And I will put my Spirit within you, and cause you to walk in my Statutes, and ye shall keep my Judgments and

do them. To which may be added, Jer. 24. 7. And I will give them an Heart to know me, that I am the Lord, and they shall be my People, and I will be their God; so they shall return unto me with their whole Heart. As also Isa. 44. 3, 4, 5. I will pour Water upon him that is thirsty, and Floods upon the dry ground; I will pour my Spirit upon thy Seed, and my Blessing on thy Off-spring, and they shall spring up as among the Grass, as Willows by the Water-courses. One shall say I am the Lord's. So Jer. 31. 33. I will put my Law in their inward parts, and write it in their Hearts. I shall first enquire two things about these Concurrent Testimonies. (1.) Is it lawful for us, is it our duty to pray that God would do and effect what he had promised to do, and that both for our selves and others? For our selves, that the Work of our Conversion may be renewed, carried on and consummated in the way and by the means whereby it was be∣gun; that so he who hath begun the good Work in us, may perfect it to the Day of Jesus Christ, Phil. 1. 6. For those who are Converted and Regenerated, and are perswaded on good and infallible grounds that so they are, may yet pray for those things which God promiseth to work in their first Conversion. And this is, because the same Work is to be preserved and carried on in them by the same Means, the same Power, the same Grace wherewith it was begun. And the Reason is, because this Work, as it is meerly the Work of Conversion, is imme∣diately perfected and compleated as to the being of it; yet as it is the beginning of a Work of Sanctification, it is continually to be renewed and gone over again, because of the remainder of Sin in us, and the imper∣fection of our Grace. For others that it may be both begun and finished in them. And do we not in such Prayers desire, That God would re∣ally, powerfully, effectually, by the internal Efficiency of his Spirit, take away all Hindrances, Oppositions, and Repugnancy in our Minds and Wills, and actually collate upon us, give unto us, and work in us, a new Principle of Obedience, that we may assuredly love, fear, and trust in God alwayes? Or, do we only desire that God would so help us, as to leave us absolutely undetermined, whether we will make use of his help or no? Did ever any pious Soul couch such an Intention in his Supplica∣tions? He knows not how to pray, who prayes not that God would by his own immediate Power, work those things in him which he thus pray∣eth for. And unto this Prayer also Grace effe∣ctual is antecedently required. Wherefore I enquire, (Secondly) Whether God doth re∣ally effect and work in any the things which he here promiseth that he will Work and Effect? If he doth not, where is his Truth and Faithful∣ness? It is said that he doth so, and will do so, provided that Men do not refuse his tender of Grace, nor resist his Operations, but comply with them. But this yeelds no relief.

[Sect. 43] For (1.) what is it, not to refuse the Grace of Conversion, but to comply with it? Is it not to believe, to obey, to convert our selves; so then God promiseth to Convert us, on condition that we Con∣vert our selves; to work Faith in us on condition that we do believe; and a new Heart, on condition that we make our Hearts new our selves. To this are all the Adversaries of the Grace of God brought by those

Conditions which they feign of its Efficacy to preserve the Sovereignty of free-Will in our Conversion, that is, unto plain and open Contradi∣ctions, which have been charged sufficiently upon them by others, and from which they could never extricate them∣selves. (2.) Where God promiseth thus to work, as these Testimonies do witness, and doth not effectually do so; it must be either because he cannot or because he will not; if it be said, that he doth it not, because he will not, then this is that which is ascribed unto God; that he promiseth indeed to take away our stony Heart, and to give us a new Heart with his Law written in it, but he will not do so, which is to over∣throw his Faithfulness and to make him a lyar. If they say it is, be∣cause he cannot, seeing that Men oppose and resist the Grace whereby he would work this Effect; then where is the wisdom of promising to work that in us, which he knew he could not effect without our compli∣ance, and which he knew that we would not comply withal? But it will be said, that God promiseth to work and effect these things, but in such a way as he hath appointed; that is, by giving such supplies of Grace as may enable us thereunto, which if we refuse to make use of, the fault is meerly our own. Answ. It is the things themselves that are promised, and not such a communication of means to effect them, as may produce them, or may not, as the consideration of the places will manifest: whereof observe;

[Sect. 44] (1.) The Subject spoken of in these Promises, is the Heart. And the Heart in the Scripture is taken for the whole rational Soul, not ab∣solutely, but as all the Faculties of the Soul are one common Principle of all our Moral Operations. Hence it hath such Properties assigned unto it as are peculiar to the Mind or Understanding, as to see, perceive, to be wise, and to understand; and on the contrary, to be blind and foo∣lish; sometimes such as belong properly to the Will and Affections, as to Obey, to Love, to Fear, to Trust in God. Wherefore the Principle of all our Spiritual and Moral Operations is intended hereby.

[Sect. 45] (2.) There is a Description of this Heart, as it is us, Antecedent unto the effectual working of the Grace of God in us: It is said to be stony. The heart of stone. It is not absolutely, that it is said so to be but with respect unto some certain End. This End is declared to be our walking in the wayes of God, or our fearing of him. Wherefore our Hearts by Nature, as unto living to God, or his Fear, are a stone, or stony; and who hath not Experience hereof from the Remainders of it still abiding in them? And two things are included in this Expression. (1.) An ineptitude unto any actings towards that End. What-ever else the Heart can do of it self, in things Natural or Civil, in outward things; as to the end of living unto God, it can of it self without his Grace, do no more than a Stone can do of it self, unto any end where∣unto it may be applyed. (2.) An obstinate, stubborn Opposition unto all things conducing unto that End. Its hardness or obstinacy in Opposition to the pliableness of an heart of flesh, is principally intended in this Ex∣pression. And in this stubbornness of the Heart, consists all that Repug∣nancy

to the Grace of God, which is in us by Nature, and whence all that Resistance doth arise, which some say is alwayes sufficient to ren∣der any Operation of the Spirit of God by his Grace fruitless.

[Sect. 46] (3.) This Heart, that is, this Impotency and Emmity which is in our Natures unto Conversion and Spiritual Obedi∣dience, God sayes, He will take away; that is, he will do so in them who are to be conver∣ted according to the purpose of his Will, and whom he will turn unto himself. He doth not say that he will endeavour to take it away, nor that he will use such or such means for the taking of it away, but ab∣solutely that he will take it away. He doth not say that he will perswade with Men to remove it or do it away, that he will aid and help them in their so doing, and that so far as that it shall wholly be their own fault if it be not done, which no doubt it is, where it is not removed; but po∣sitively that he himself will take it away. Wherefore the Act of taking it away, is the Act of God by his Grace, and not the Act of our Wills, but as they are acted thereby; and that such an Act as whose Effect is necessary. It is impossible that God should take away the stony Heart, and yet the stony Heart not be taken away. What therefore God pro∣miseth herein, in the removal of our Natural Corruption, is as unto the Event infallible, and as to the manner of Operation irresistible.

[Sect. 47] (4.) As what God taketh from us in the Cure of our Original Disease, so what he bestoweth on us, or works in us, is here also expressed; and this is a new Heart and a new Spirit. I will give you a new Heart. And withal it is declared what benefit we do receive thereby. For those who have this new Heart bestowed on them, or wrought in them, they do actually by vertue thereof, fear the Lord and walk in his wayes. For so it is affirmed in the Testimonies produced, and no more is required there∣unto, as nothing less will effect it. There must therefore be in this new Heart thus given us a Principle of all Holy Obedience unto God, the creating of which Principle in us is our Conversion to him; for God doth convert us, and we are converted. And how is this new Heart com∣municated unto us? I will, saith God, give them a new Heart. That is, it may be, he will do what is to be done on his part that they may have it. But we may refuse his Assistance and go without it. No, saith he, I will put a new Spirit within them; which expression is capable of no such li∣mitation or condition. And to make it more plain yet, he affirms that he will write his Law in our Hearts. It is confessed that this is spoken with respect unto his writing of the Law of old in Tables of Stone. As then he wrote the Letter of the Law in the Tables of Stone, so that thereon and thereby they were actually engraven therein; so by writing the Law, that is, the matter and substance of it in our Hearts, it is as really fixed therein, as the Letter of it was of old in the Tables of Stone. And this can be not otherwise, but in a Principle of Obedience and Love unto it, which is actually wrought of God in us. And the Aids or Assistances which some Men grant, that are left unto the power of our own Wills to use or not to use, have no Analogie with the writing of the Law in Tables of Stone. And the end of the Work of God described,

is not a Power to obey, which may be exerted or not. But it is Actual Obedience in Conversion, and all the Fruits of it. And if God doth not in these Promises declare a real Efficiency of Internal Grace, taking away all Repugnancy of Nature unto Conversion, curing its Depravation actually and effectually, and communicating infallibly a Principle of Spiritual Obedience, I know not in what words such a Work may be ex∣pressed. And what-ever is excepted as to the suspending of the Effica∣cy of this Work upon conditions in our selves, it falls immediately into gross and sensible contradictions. And an especial Instance of this Work we have Acts 16. 14.

[Sect. 48] A third Argument is taken from the State and Condition of Men by Nature before described. For it is such, as that no Man can be deli∣vered from it, but by that Powerful, Internal, Effectual Grace which we plead, such as wherein the Mind and Will of Man can act nothing in or towards Conversion of God, but as they are acted by Grace. The Rea∣son why some despise, some oppose, some deride the Work of the Spirit of God in our Regeneration or Conversion, or fancy it to be onely an outward Ceremony, or a moral change of Life and Conversation, is their ignorance of the corrupted and depraved Estate of the Souls of Men, in their Minds, Wills, and Affections by Nature. For if it be such as we have described, that is such as in the Scripture it is represented to be, they cannot be so bruitish as once to imagine that it may be cured, or that Men may be delivered from it, without any other Aid but that of those rational Considerations, which some would have to be the only means of our Conversion to God. We shall therefore enquire what that Grace is, and what it must be whereby we are delivered from it.

[Sect. 49] 1. It is called a vivification or quickning. We are by Nature dead in Trespasses and Sins as hath been proved, and the Nature of that Death at large explained. In our deliverance from thence we are said to be quickned, Ephes. 5. 5. Though Dead, we hear the Voice of the Son of God and live, John 5. 25. Being made alive unto God through Je∣sus Christ, Rom. 6. 11. Now no such Work can be wrought in us, but by an effectual communication of a Principle of Spiritual Life, and nothing else will deliver us. Some think to evade the Power of this Argu∣ment, by saying, That all these Expressions are Metaphorical, and ar∣guings from them are but fulsome Metaphors. And it is well if the whole Gospel be not a Metaphor unto them. But if there be not an impotency in us by Nature unto all Acts of Spiritual Life; like that which is in a dead Man unto the Acts of Life Natural; if there be not an alike Power of God required unto our Deliverance from that Condition, and the working in us a Principle of Spiritual Obedience, as is required unto the raising of him that is dead, they may as well say, That the Scrip∣ture speaks not truly, as that it speaks metaphorically. And that it is Al∣mighty Power, the exceeding greatness of God's Power that is put forth and exercised herein, we have proved from Ephes. 1. 18, 19. Col. 2. 12, 13. 2 Thess. 1. 11. 2 Pet. 1. 3. And what do these Men intend by this quickning, this raising us from the Dead by the Power of God? A perswasion of our Minds by rational Motives taken from the Word, and the Things contained in it? But was there ever heard of such a mon∣strous

Expression, if there be nothing else in it? What could the Holy Writers intend by calling such a Work as this by a quickning of them who were dead in Trespasses and Sins, through the mighty Power of God, unless it were by a noise of insignificant words, to draw us off from a right understanding of what is intended? And it is well if some are not of that Mind.

[Sect. 50] (2.) The Work it self wrought, is our Regeneration. I have proved before that this consists in a new spiritual supernatural vital Principle or Habit of Grace infused into the Soul, the Mind, Will and Affections by the Power of the Holy Spirit, disposing and enabling them in whom it is, unto Spiritual, Supernatural, Vital Acts of Faith and Obedience. Some Men seem to be inclined to deny all Habits of Grace. And on such a Supposition a Man is no longer a Believer, than he is in the Actual Ex∣ercise of Faith. For there is nothing in him from whence he should be so denominated. But this would plainly overthrow the Covenant of God, and all the Grace of it. Others expresly deny all gracious su∣pernatural infused Habits, though they may grant such as are or may be ac∣quired by the frequent Acts of those Graces or Vertues whereof they are the Habits. But the Scripture giveth us another Description of this Work of Regeneration, for it consists in the Renovation of the Image of God in us, Ephes. 4. 23, 24. Be renewed in the Spirit of your Mind, and put on that new Man, which after God is created in Righteousness and true Holi∣ness. That Adam in innocency had a supernatural Ability of living un∣to God, habitually residing in him, is generally acknowledged. And although it were easie for us to prove, that whereas he was made for a supernatural End, namely to live to God and to come to the enjoy∣ment of him, it was utterly impossible that he should answer it or com∣ply with it by the meer strength of his natural Faculties, had they not been endued with a supernatural Ability, which with respect unto that End, was created with them and in them. Yet we will not contend about Terms. Let it be granted that he was created in the Image of God, and that he had an Ability to fulfil all God's Commands, and that in him∣self, and no more shall be desired. This was lost by the Fall. When this is by any denyed it shall be proved. In our Regeneration there is a Renovation of this Image of God in us. Renewed in the Spirit of our Minds. And it is renewed in us by a Creating Act of Almighty Power, which after God, or according to his likeness, is created in Righteousness and true Holiness. There is therefore in it an Implantation of a new Prin∣ciple of Spiritual Life, of a Life unto God in Repentance Faith and Obedience, or Universal Holiness according to Gospel-Truth, or the Truth which came by Jesus Christ, John 1. 18. And the Effect of this Work is called Spirit; Joh. 8. 5. That which is born of the Spirit is Spirit. It is the Spirit of God of whom we are born; that is, our new Life is wrought in us by his Efficiency. And that which in us is so born of him, is Spirit; not the Natural Faculties of our Souls, they are once Created, once Born, and no more; but a new Principle of Spiritual Obedience, whereby we live unto God. And this is the product of the internal immediate Efficiency of Grace.

[Sect. 51]

This will the better appear if we consider the Faculties of the Soul distinctly, and what is the especial Work of the Holy Spirit upon them in our Regeneration or Conversion to God. (1.) The leading condu∣cting Faculty of the Soul is the Mind or Understanding. Now this is corrupted and vitiated by the Fall, and how it continues depraved in the State of Nature, hath been declared before. The sum is, that it is not able to discern Spiritual Things in a Spiritual manner, for it is possessed with Spiritual Blindness or Darkness, and is filled with enmi∣ty against God and his Law, esteeming the things of the Gospel to be foolishness, because it is alienated from the Life of God through the ig∣norance that is in it: We must therefore enquire what is the Work of the Holy Spirit on our Minds in turning of us to God, whereby this Depravation is removed, and this vitious State cured; whereby we come to see and discern Spiritual Things in a Spiritual manner; that we may savingly know God and his Mind as revealed in and by Jesus Christ. And this is several wayes declared in the Scripture.

[Sect. 52] (1.) He is said to give us an Understanding; 1 John 5. 20. The Son of God is come, and hath given us an understanding that we may know him that is True; which he doth by his Spirit. Man by Sin is become like the Beasts that perish which have no Understanding, Psal. 49. 12, 20. Men have not lost their natural intellective Faculty or Reason absolute∣ly; It is continued unto them with the free though impaired use of it, in things Natural and Civil. And it hat an advance in Sin. Men are wise to do evil. But it is lost as to the especial use of it in the saving knowledg of God and his Will; to do good they have no knowledg, Jer. 4. 22. For naturally, there is none that understandeth that seeketh after God, Rom. 3. 17. It is corrupted not so much in the Root and Principle of its Acting, as with respect unto their proper Object, Term, and End. Wherefore al∣though this giving of an Understanding, be not the creating in us a-new of that Natural Faculty; yet it is that gracious work in it, without which that Faculty in us as depraved, will no more enable us to know God savingly, than if we had none at all. The Grace therefore here asser∣ted in the giving of an Understanding, is the causing of our natural Un∣derstandings to understand savingly. This David prayes for, Psal. 119. 34. Give me Understanding and I shall keep thy Law. The whole Work is expressed by the Apostle, Ephes. 1. 16, 17, 18. That th•• God of our Lord Jesus Christ, the Father of Glory, may give unto you the Spirit of Wisdom and Revelation in the knowledg of him, the eyes of your under∣standing being opened, that you may know what is the hope of his calling, &c. That the Spirit of Wisdom and Revelation, is the Spirit of God working those Effects in us, we have before evinced. And it is plain, that the Revelation here intended is subjective, in the enabling us to apprehend what is revealed, and not objective in new Revelations which the Apostle prayed not that they might receive. And this is further eviden∣ced by the ensuing Description of it, the eyes of your Understanding being opened. There is an Eye in the Understanding of Man, that is, the na∣tural

Power and Ability that is in it to discern Spiritual Things. But this Eye is sometimes said to be blind, sometimes to be darkness, some∣times to be shut or closed. And nothing but the impotency of our Minds to know God savingly, or discern things spiritually when proposed unto us, can be intended thereby. It is the Work of the Spirit of Grace to open this eye, Luke 4. 18. Acts 26. 18. And this is the powerful effectual removal of that depravation of our Minds with all its Effects, which we be∣fore described. And how are we made Parta∣kers hereof? It is of the Gift of God, freely and effectually working of it. For (1.) he gives us the Spirit of Wisdom and Revelation to that End. And (2.) works the thing it self in us. He gives us an Heart to know him, Jer. 24. 7. without which we cannot so do, or he would not himself undertake to work it in us for that end. There is therefore an effectual, power∣ful, creating Act of the Holy Spirit put forth in the Minds of Men in their Conversion unto God, enabling them Spiritually to discern Spi∣ritual Things; wherein the Seed and Substance of Divine Faith is contained.

[Sect. 53] 2. This is called the Renovation of our Minds; renewed in the Spirit of our Minds, Ephes. 4. 23. which is the same with being renewed in knowledg, Col. 3. 10. And this Renovation of our Minds, hath in it a transforming Power, to change the whole Soul into an obediential frame towards God, Rom. 12. 2. And the work of renewing our Minds is peculiarly ascribed unto the Holy Spirit. Tit. 3. 5. The renewing of the Holy Ghost. Some Men seem to fancy, yea, do declare, that there is no such Depravation in or of the Mind of Man, but that he is able by the use of his Reason to apprehend receive and discern those Truths of the Gospel which are objectively proposed unto it. But of the use of Reason in these Matters, and its Ability to discern and judg of the sence of Propositions, and force of Inferences in Things of Religion, we shall treat afterwards. At present I only enquire whether Men Unre∣generate be of themselves able Spiritually to discern Spiritual Things, when they are proposed unto them in the Dispensation of the Gospel, so as their knowledg may be saving in and unto themselves and acceptable un∣to God in Christ, and that without any especial internal effectual Work of the Holy Spirit of Grace in them and upon them? if they say they are, as they plainly plead them to be, and will not content themselves with an Ascription unto them of that Notional Doctrinal Knowledg, which none deny them to be capable of, I desire to know, to what purpose are they said to be renewed by the Holy Ghost; to what purpose are all those gracious actings of God in them before recounted? He that shall consider what on the one hand the Scripture teacheth us concerning the Blindness, Darkness, Impotency of our Minds with respect unto Spiritual things when proposed unto us, as in the state of nature; and on the other, what it affirms concerning the work of the Holy Ghost in their Renovation and

change, in giving them new Power, new Ability, a new Active Under∣standing, will not be much moved with the groundless confident un∣proved Dictates of some concerning the Power of Reason in it self to apprehend and discern Religious Things, so far as we are required in a way of Duty. This is all one as if they should say, That if the Sun shine clear and bright, every blind Man is able to see.

[Sect. 54] God herein is said to communicate a Light unto our Minds, and that so, as that we see by it, or perceive by it the things proposed unto us in the Gospel usefully and savingly; 2 Cor. 4. 6. God who commanded the Light to shine out of Darkness, hath shined in our hearts, to give the Light of the Knowledg of the Glory of God, in the Face of Jesus Christ. Did God no otherwise work on the Minds of Men, but by an external obje∣ctive proposal of Truth unto them, to what purpose doth the Apostle mention the Almighty Act of Creating Power, which he put forth and exercised in the first production of Natural Light out of Darkness? What Allusion is there between that Work, and the doctrinal proposal of Truth to the Minds of Men? It is therefore a confidence not to be con∣tended with, if any will deny that the Act of God in the Spiritual Il∣lumination of our Minds, be not of the same Nature as to Efficacy and Efficiency, with that whereby he created Light at the beginning of all things. And because the Effect produced in us is called Light, the Act it self is described by shining. God hath shined into our Hearts, that is, our Minds, so he conveighs Light unto them by an Act of Omnipotent Efficiency. And as that which is so wrought in our Minds is called Light, so the Apostle leaving his Metaphor plainly declares what he in∣tends hereby; namely, the actual knowledg of the Glory of God in the Face of Jesus Christ; that is, as God is revealed in Christ by the Gospel, as he declares v. 4. Having therefore (1.) compared the Mind of Man by Nature with a respect unto a Power of discerning Spiritual Things, to the state of all things under Darkness before the Creation of Light: And, (2.) the powerful working of God in Illumination, unto the Act of his Omnipotency in the Production or Creation of Light Natural, He ascribes our Ability to know, and our actual Knowledg of God in Christ unto his real Efficiency and Operation. And these things in part di∣rect us towards an apprehension of that Work of the Holy Spirit upon the Minds of Men in their Conversion unto God, whereby their Depravati∣on is cured, and without which it will not so be. By this means and no otherwise, do we who were Darkness become Light in the Lord, or come to know God in Christ savingly, looking into and discerning Spiritual Things with a proper intuitive sight, whereby all the other Faculties of our Souls are guided and influenced unto the Obedience of Faith.

[Sect. 55] It is principally with respect unto the Will and its Depravation by Na∣ture, that we are said to be dead in Sin. And herein is seated that pe∣culiar obstinacy, whence it is that no Unregenerate Person doth, or can answer his own Conviction, or walk up unto his Light in Obedience. For the Will may be considered two wayes. (1.) As a rational vital Facul∣ty of our Souls. (2.) As a free Principle, freedom being of its Es∣sence or Nature. This therefore in our Conversion to God is renewed by the Holy Ghost, and that by an effectual implantation in it, of a

Principle of Spiritual Life and Holiness in the room of that Original Righteousness which it lost by the Fall. That he doth so, is proved by all the Testimonies before insisted on. (1.) This is its Renovation as it is a rational vital Faculty; and of this Vivification see before. (2.) As it's a free Principle, it is determined unto its Acts in this case by the powerful Operation of the Holy Ghost, without the least impeachment of its Liberty or Freedom as hath been declared. And that this is so, might be fully evinced, as by others, so by the ensuing Arguments. For (1.) if the Holy Ghost doth not work immediately and effectually upon the Will, producing the creating in it a Principle of Faith and O∣bedience, infallibly determining it in its free Acts, then is all the Glory of our Conversion to be ascribed unto our selves, and we make our selves therein, by the obediential actings of our own free-will to differ from others who do not so comply with the Grace of God; which is denyed by the Apostle, 1 Cor. 4. 7. Neither can any purpose of God concerning the Conversion of any one Soul be certain and determinate, seeing after he hath done all that is to be done, or can be done towards it, the Will remaining undetermined may not be converted, contrary to those Testimonies of our Saviour, Rom. 8. 28. Mat. 11. 25, 26. John 6. 37. Neither can there be an Original Infallibility in the Promises of God made to Jesus Christ, concerning the multitudes that should believe in him; seeing it is possible no one may so do, if it depends on the unde∣termined Liberty of their Wills whether they will or no. And then al∣so must Salvation of necessity be of him that willeth, and of him that run∣neth, and not of God that shews mercy on whom he will have mercy, contra∣ry to the Apostle, Rom. 9. 15, 16. And the whole Efficacy of the Grace of God, is made thereby to depend on the Wills of Men, which is not consistent with our being the Workmanship of God created in Christ Je∣sus unto good Works, Ephes. 2. 10. Nor on this Supposition do Men know what they pray for, when they pray for their own or other Mens Conversion to God, as hath been before declared. There is therefore necessary such a Work of the Holy Spirit upon our Wills, as may cure and take away the Depravation of them before described, sreeing us from the state of Spiritual Death, causing us to live unto God, de∣terming them in and unto the Acts of Faith and Obedience. And this he doth, whilst, and as he makes us new Creatures, quickens us who are dead in Trespasses and Sins, gives us a new Heart, and puts a new Spi∣rit within us, writes his Law in our Hearts, that we may do the Mind of God, and walk in his wayes; worketh in us to will and to do, making them who were unwilling and obstinate, to become willing and obedient and that freely and of choice.

[Sect. 56] In like manner a prevailing Love is implanted upon the Affections by the Spirit of Grace, causing the Soul with Delight and Complacen∣cy to cleave to God and his Wayes. This removes and takes away the Enmity before described with the Effects of it; Deut. 30. 6. The Lord thy God will circumcise thine Heart, and the Heart of thy Seed, to love the Lord thy God with all thy Heart, and with all thy Soul, that thou mayest live. This Circumcision of the Heart consists in the putting off the body of the sins of the flesh, as the Apostle speaks Col. 2. 11. He Cru∣cifies the Flesh with the Lusts and Affections thereof. Some Men are

inclined to think that all the Depravation of our Nature consists in that of the sensitive part of the Soul, or our Affections. The vanity and folly of which Opinion hath been before discovered. Yet it is not denied but that the Affections are signally depraved, so that by them principally the Mind and Will do act those Lusts that are peculiarly seated in them, or by them do act according to their perverse and corrupt Inclinations, Gal. 5. 24. Jam. 1. 14, 15. Wherefore in the Circumcision of our Hearts, wherein the Flesh with the Lusts Affections and Deeds there∣of are crucified by the Spirit, he takes from them their Enmity, Carnal Prejudices, and D••praved Inclinations, really though not absolutely and perfectly; and instead of them, he fills us with Holy Spiritual Love, Joy, Fear, and Delight, not changing the being of our Affections, but sanctifying and guiding them by the Principle of Saving-Light and Knowledg before described, and uniting them unto their proper Object in a due manner. From what hath been spoken in this third Argument, it is evident that the Holy Spirit designing the Regeneration or Conver∣sion of the Souls of Men worketh therein effectually, powerfully, and irresistibly, which was proposed unto confirmation.

[Sect. 57] From the whole it appears that our Regene∣ration is a Work of the Spirit of God, and that not any Act of our own, which is only so, is intended thereby. I say it is not so our own, as by outward Helps and Assistance to be educed out of the Principles of our Natures. And herein is the Scripture express; for mention∣ing this Work directly with respect unto its Cause, and the manner of its Operation in the effecting of it, it assigns it positively unto God or his Spirit; 1 Pet. 1. 3. God according to his abundant Mercy hath begotten us again. James 1. 18. Of his own Will begat he us with the Word of Truth. John 3. 5, 6, 8. Born of the Spirit. 1 John 3. 9. Born of God. And on the other hand it excludes the Will of Man from any active interest herein; I mean, as to the first be∣ginning of it. 1 Pet. 1. 23. Born again, not of Corruptible Seed, but of Incorruptible by the Word of God, which liveth and abideth for ever. John. 1. 13. Which were born, not of Blood, nor of the Will of the Flesh, nor of the Will of Man but of God; see Matth. 16. 17. Titus 3. 5. Ephes. 2. 9, 10. It is therefore incumbent on them who plead for the Active Interest of the Will of Man in Regeneration, to produce some Testimonies of Scriptures where it is assign∣ed unto it, as the effect unto its proper Cause. Where is it said, that a Man is Born again, or Begotten a-new by himself? And if it be granted, as it must be so, unless violence be offered not only to the Scripture but to Reason and common Sense, that what-ever be our Duty and Power herein, yet these Expressions must denote an Act of God and

not ours, the substance of what we contend for is granted, as we shall be ready at any time to demonstrate. It is true, God doth command us to circumcise our Hearts, and to make them New. But he doth there∣in declare our Duty not our Power; for himself promiseth to work in us what he requireth of us. And that Power which we have and do ex∣ercise in the progress of this Work in Sanctification and Holiness, pro∣ceeds from the infused Principle which we receive in our Regeneration; for all which Ends we ought to pray for him according to the Example of Holy Men of old.

Notes

• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Athanas. de Semente.
• Non est igitur Gratia Dei in liberi Arbitrii natura, &c. in lege at••ue Do∣ctrina sicut Pelagius desipit. sed ad sin∣gulos actus datur illius voluntate de quo scriptum est; Pluvium voluntarium se∣gregabis Deus haereditati tuae. Quia & liberum Arbitrium ad diligendum Deum primi peccati granditate perdid••mus; & lex Dei atque doctrina ou ••mvis sancta & justa, tamen occidit, si non vivificet Spi∣ritus, per quem fit non ut audiendo sed ut obediendo, neque ut lectione sed ut di∣lectione teneatur. Quapropter ut in De∣um ••r••damus & pie vivamus, non volen∣tis neque currentis sed miserentis est Dei; non quia velle non debemus & cur∣r••re, sed quia ipse in nobis & velle opera∣tur & currere, Non ergo gratiam dica∣mus esse Doctrinam, sed agnos••amus Gra∣tiam quae facit prodesse Doctrinam; quae Gratia si desit, videmus etiam obesse Do∣ctrinam. August. Epist. 107. ad Vitalem.
• Sed quid illud est quo corporeorum sensuum pulsantur, in agro cordis cui im∣pend••tur ista cultura, nec radicem potest figere nec germen emittere, nisi ille sum∣mus & verus Agricola potentiā sui operis adhibuerit, & ad vitalem profectum ea quae sent plantata perduxerit. Epist. ad Demetriadem.
• Omni dictamini rectae rationis potest voluntas se conformare; sed diligore De∣um super omnia est dictamen rectae ratio∣nis; ratio enim dictat inter omnia dili∣genda esse aliquid summe diligendum. Item homo errans potest diligere crea∣turam super omnia, ergo etiam Deum; mirum enim valde esset, quod voluntas se conformare possit dictamini erroneo & non recto. Biel. 2. sent. distinc. 27. q. Art. 4.
• Hoc piarum mentium est, ut nihil si∣bi tribuant, sed totum Gratiae Dei; un∣do quantumcunque aliquis det Gratiae Dei, etiamsi subtrahat potestati naturae aut liberi arbitrii a pietate non recedit; cum vero aliquid Gratiae Dei subtrahitur & Naturae tribuitur quod Gratiae est, ibi potest periculum intervenire. Cassander. lib. Consult. Art. 68.
• Pelagiana haeresiae quo dogmate Ca∣tholicam fi∣dem destrue∣re adorta sit, & quibus impietatum venenis vis∣cera Ecclesiae atque ipsa vitalia cor∣poris Christi voluerit oc∣cupare, notio∣ra sunt quam ut opere Nar∣rationis indigeant. Ex his tamen una est blasphemia, nequissimum & subtilissimum germen aliarum, quâ dicunt Gratiam Dei secundum merita hominum dari. ••••um enim primo tantam naturae humanae vel∣lent astruere sanitatem ut per solum liberum arbitrium posset assequi Dei regnum; eo quod tam plene ip∣so conditionis suae praesidio juvaretur; ut habens naturaliter rationalem intellectum facile bonum eli∣geret malumque vitaret. Et ubi in utraque parte libera essent opera voluntatis, non facultatem his qui mali sunt deesse, sed studium. Cum ergo ni dixi totam justitiam hominis ex naturali vellent rectitu∣dine ac possibilitate subsistere, atque hanc definitionem doctrina sana respueret, damnatum a Catholicis sensum & multis postea haereticae fraudis varietatibus coloratum, hoc apud se ingenio servaverunt, ut ad incipiendum, & ad proficiendum, & ad perserverandum in bono necessariam homini Dei Gratiam pro∣fiterentur. Sed in hac professione quomodo vasa irae molirentur irrepere, ipsa Dei Gratia vasis miseri∣cordiae revelavit. Intellectum est enim, saluberrimeque perspectum hoc tantum eos de Gratia confiteri, quod quaedam libero Arbitrio sit Magistra, seque per cohorlationes, per Legem, per Doctrinam, per Creaturam, per Contemplationem, per Miracula, perque terrores extrinscus judicio ejus ostendat; quo unusquisque secundum Voluntatis suae motum, si quaesurit inveniat, si petierit, recipiat; si pulsaverit introeat. Prosp. ad Ruffin. de lib. Arbit.
• Inaniter & perfunctorie potius quam veraciter pro eis ut doctrinae cui adver∣santur credendo consentiant, Deo fundi∣mus preces, si ad ejus non pertinet Grati∣am convertere ad fidem suam, ipsi fidei contrarias voluntates. August. Epist. 107.
• Prima Divini muneris Gratia est, ut erudiat nos ad nostrae humilitatis Con∣fessionem, & agnoscere faciat, quod si quid boni agimus per illum possumus, sine quo nihil possumus. Prosp. sentent. 105. ex Augustinio.
• †

  Quicunque tribuit sibi bonum quod facit, etiamsi videtur nihil mali manibus operari, jam cordis innocentiam perdidit in quo se largitori bonorum praetulit. Hi∣eron. in cap. 16. Proverb.
• O bone Domine Iesu, etsi ego admisi und•• me damnare potes, tu non amisisti unde salvare soles.—Verum est Conscien∣tia mea meretur Damnationem, & poeni∣t••ntia mea non sufficit ad satisfactionem. Sed certum est quod Misericordia tua su∣perat omnem ossensionem. Parce ergo mi∣hi Domine, qui es salus vera & non vis mort••m peccatoris: miserere Domine pec∣catrici animae meae, solve vincula ejus, sana vulnera ejus. Ecce misericors Deus coram te exhibeo animam meam, virtutum muneribus desolatam, catenis vitiorum ligatam, pondere peccatorum gravatam, delictorum sordibus foedatam, discissam Vuln••ribus Doemonum▪ putidam & foeti∣dam ••••eribus criminum: his & aliis gravioribus malis quae tu melius vides quam ego, obstrictam, oppressam, circum∣datam, obvolutam, bonorum omnium rele∣vamine destitutam, &c.
• Gratia qua Christi populus sumus hoc cohibetur Limine nobiscum, & formam hanc ascribitis illi; Vt cunctos vocet illa quidem invitetque, neque ullum Praeterieus studeat communem adferre salutem Omnibus, & totum peccato absolvere Mundum. Sed proprio quenque Arbitrio parere vocanti, Judicioque suo, mota se extendere mente Ad lucem oblatam, quae se non substrahat ulli; Sed cupidos recti juvet illustretque volentes. Hinc adjutoris Domini bonitate Magistra Crescere virtutum studia, ut quid quisque petendum Mandatis didicit jugi sectetur amore. Prosp. de Ingratis cap. 10.
• Ploremus coram Domino qui fecit nos & homines & salvos. Nam si ille nos fecit homines, nos au∣tem ipsi nos fecimus salvos, aliquid illo melius feci∣mus; melior est enim salvus homo quam quilibet ho∣mo. Si ergo te Deus fecit hominem, & tu te fe∣cisti bonum hominem, quod tu fecisti melius est. Aug. de Verb. Apost. Serm. 10.
• Natura humana etiamsi in illa integritate in qua est condita, permaneret, nullo modo seipsam creatore suo non adjuvante servaret. Vnde cum sine Dei Gratia salutem non posset custodire quam accepit, quo∣modo sine Dei Gratia potest recuperare quam perdi∣dit. Prosp. Sentent. 308.
• At vero Omnipotens hominem cum Gratia salvat,Ipsa suum consummat opus cui tempus agendiSemper adest, quae gesta velit non moribus illiFit mora, non causis anceps suspenditur ullis.Nec quod sola potest cura officioque MinistriExequitur, famulisve vicem committit agendi.Qui quamvis multa admoneant mandata vocantis,Pulsant non intrant animas, Deus ergo sepultosSuscitat & solvit peccati compede vinctos.Ille obscuratis Cordibus dat intellectum.Ille ex injustis justos facit, indit amoremQuo redametur amans; & amor quem conferet ipse est.Hunc itaque Affectum quo sumunt mortua Vitam,Quo tenebrae fiunt lumen, quo immunda vilescunt;Quo stulti sapere incipiunt aegrique valescuntNemo alii dat, nemo sibi. Prosp. de Ingrat. cap. 15.
• Legant ergo & intelligant, intueantur & fatean∣tur, non lege atque Doctrina insonante forinsecus, sed intima atque occulta, mirabili atque inessabili po∣testate operari Deum in cordibus hominum non solum veras Revelationes, sed etiam bonas Voluntates. Au∣gust. lib. de Grat. Christ. adv. Pelagium & Caelest. cap. 24.
• Quid est omnis qui audivit a Patre, & didicit, venit ad me; nisi nullus est qui audiat & discat a Patre & non veniat ad me? Si enim omnis qui audivit a Patre & didicit, venit, profecto omnis qui non venit non audivit a Patre nec didicit: nam si audisset & didicisset veniret,—Haec itaque Gratia quae occulte humanis Cordibus divina largitate tribuitur, a nullo duro corde respuitur, ideo quippe tribuitur ut Cordis duritia primitus au∣feratur. Augustin. de Praedestinatione Sanctorum, lib. 1. cap. 8.
• O qualis est artifex ille Spiritus! nulla ad discendum mora agitur in omne quod voluerit. Mox enim ut eligeret ment••n docet; solumque tetigisse docuisse est. Nam humanum subito ut illustrat immutat affectum; abnegat hoc repente quod erat, exhibet repente quod non erat. Gregor. Hom. 30. in Evangel.
• Christus non dicit, duxerit, ut illic aliquo modo intelligamus praecedere vo∣luntatem; sed dicit traxerit, quis au∣tem trahitur si jam volebat; & tamen nemo venit nisi velit, trahitur ergo miris modis ut velit, ab illo qui novit intus in ipsis hominum cordibus operari; non ut homines quod fieri non potest, nolentes credant, sed ut volentes ex nolentibus fi∣ant. August. cont. duas Epist. Pelag. cap. 19.

  [Sect. 33] Certum est nos velle cum volumus, sed ille facit ut velimus, de quo dictum est, Deus est qui operatur in nobis velle. Idem de Grat. & lib. Arbit. cap. 16.
• Restat ut ipsam fidem unde omnis Justi••i•• sumit initium, non humano, quo isti extolluntur, tribuamus arbitrio, nec ullis precedentibus meritis, quoniam in∣de incipiunt bon•• quaecunque sunt merita s••d grataitum Dei donum esse fateamur, si gratiam veram, id est, sine Meritis co∣gitemus. August. Epist. 105.

  Nollem Ergohis tam claris testimoniis repugnare, & tamen volens a seipso sibi esse quod credit, quasi componit cum Deo ut partem fidei sibi vendicet, atque illi partem relinquat; & quod est elatius, primam tollit ipse, sequentem dat illi; & in eo ••uod dicit esse amborum, priorem se, posteri••rem facit Deum. August. de Prae∣dest. Sanct. cap. 2.
• †

  Quando Deus docet per Spiritus Gratiam, it a docet ut quod quisque didi∣cerit non tantum cognoscendo videat. sed etiam volendo appetat agendoque perfici∣at. Et ipso Divino Docendi modo etiam ipsa Voluntas, & ipsa operatio non sola vo∣lendi & operandi naturalis possibilitas adjuvatur. Si enim solum posse nostrum hac Gratia Juvaretur, ita diceret Domi∣nus, omnis qui audiverit a Patre & di∣dicit poest venire ad me. August. de Grat. Christ. Contra Pelagium, cap. 14.
• Si quis sine Gratia Dei credentibus, volentibus, desiderantibus, conantibus misericordiam dicit conferri; non autem divinitus ut credamus, velimus, per infu∣sionem & inspirationem Spiritus Sancti in nobis fieri confitetur, anathema sit. Conc. Arausic. 2. Can. 6.

  Datur potestas ut Filii Dei fiant qui credunt in eum, cum hoc ipsum datur ut credant in eum. Quae potestas nisi detur a Deo nulla esse potest ex libero Arbitrio, quia nec liberum in how erit quod libera∣tor non liberaverit. August. lib. 1. cont. Duas Epist. Pelag. cap. 3.
• Restat ut ipsam fidem unde omnis Justitia sumit initium, non humano, quo isti extolluntur, tribuamus arbitrio, nec ullis precedentibus meritis, quoniam iude incipiunt bona quaecunque sunt merita, sed gratuitum Dei donum esse fateamur, si gratiam veram, id est, sine Meritis co∣gitemus. August. Epist. 105.
• Semper quidem adjutorium Gratiae nobis est a Deo poscendum, sed nec ipsum quod possumus viribus nostris assignem. Neque enim haberi potest ipse saltem ora∣tionis affectus nisi Divinitus fuerit attri∣butus. Vt ergo desideremus adjutorium Gratiae, hoc ipsum quoque est Gratiae, ipsa namque incipit effundi ut incipiat posci. Fulgent. Epist. 6. ad Theod.
• Hoc promittit Deus quod ipse facit; non enim ipse promittit & alius facit, quod jam non est promittere sed praedice∣re. Ideo non ex operibus sed ex vocante, ne ipsorum sit, non Dei. August. de Spirit. & Lit. cap. 24.
• Haec Gratia quae occulte humanis cor∣dinus divina largitate tribuitur, a nullo duro corde respuitur; Ideo quippe tribui∣tur, ut cordis durities primitus aufera∣tur. August. de Praedest. Sanctor. cap. 8.
• Prorsus si Dei adjutorium desuerit, nibil boni agere poteris; agis quidem illo non adjuvante libera voluntate, sed male; ad hoc idonea est Voluntas tua quae voca∣tur libera, & male agendo fit damnabi∣lis ancilla. August. Serm. 13. de Verb. Apostol.
• Erat Lux vera quae illuminat omnem hominem venientem in hunc mundum; quod ideo dictum est, quia nullus homi∣num illuminatur, nisi illo lumine Verita∣tis quod Deus est, ne quisquam putaret ab eo se illuminari a quo aliquid audit ut discat; non dico si quenquam magnum hominem sed nec si angelum ei contingat habere Doctorem. Adhibetur enim ser∣mo Veritatis extrinsecus vocis ministerio corporali; Verumtamen neque qui plan∣tat est aliquid, neque qui rigat; sed qui incrementum dat Deus. Audit quippe ho∣mo dicentem vel hominem vel angelum, sed ut sentiat & cognoscat verum esse quod dicitur, illo lumine intus mens aspergitur quod aeternum manet, quod etiam in tene∣bris lucet. August. de peccator. Merit. & Remiss. lib. 1. cap. 25.
• Libertas si∣ne Gratia nihil est nisi contumacia; non libertas. August. E∣pist. 89.
• Quis istis corda mutavit, nisi qui finx∣it singillatim corda eorum? Quis hujus rigoris duritiem ad obediendi mollivit affectum, nisi qui potens est de lapidibus Abrahae silios excitare? Prosp. ad Ruf∣fin. de lib. Arbii.
• Ploremus coram Domino qui fecit nos & homines & salvos. Nam si ille nos fecit homines, nos autem ipsi nos fec••mus salvos, aliquid illo melius fecimus. Melior enim est salvus homo quam quili∣bet homo. Si ergo te Deus fecit hominem & tu te fecisti bonum hominem, quod tu fecisti melius est. Noli te extollere su∣per Deum, con••itere illi qui fecit te, quia nemo recreat nisi qui creat, nemo resicit nisi qui fecit. August. de Verbis Apost.
• Nemo quisquam hominum sive ad cogi∣tandum, sive ad operandum quodeun∣que bonum potest esse idoneus; nisi qui fuerit munere gratuito divinae opitulati∣onis adjutus; ab ipso namque est initium bonae voluntatis, ab ipso facultas boni o∣peris, ab ipso perseverantia bonae conver∣sationis. Fulgent. lib. 1. ad Monim.
• Jam divi∣ni amor Nu∣minis, Patris Omnipotentis prolisque beatissimae sancta communicatio; Omnipotens paraclete Spiritus; Maerentium consolator cle∣mentissime, jam cordis mei p••netralibus potenti illabere virtute, & tenebrosa quaeque laris neglecti la∣tibula, corusci luminis fulgore pius habitator laetifica, tuique roris abundantia, longo ariditatis mar∣centia squalore, visitando faecunda.