A Century of Sermons, Sermon 3
THE THIRD SERMON UPON Our Saviours Tentation.
MAT. iv. 1.
Then was Jeſus led up of the Spirit into the VVilderneſs to be tempted of the Devil.
THis Text, you ſee, will not let me go, I have been parting from it twice, and ſtill it invites me to ſtay: As the Levite took his farewel at Bethlem ſundry times, and could not get away, Judg. xix. And now I have good cauſe to tarry, being led by the leading of the Spirit: Whoſoever ſhall compel thee to go a mile with him, go with him twain, ſays Chriſt, Mat. v. 21. And if the Spirit of God compel us to go with him one Sermon, we will go with him twain; it cannot be irkſom or weary to follow ſuch contemplations. But it is fit I ſhould ſatisfie you, where I ſtick in this verſe for the preſent, that I do not proceed how Chriſt was tempted, wherefore he was tempted, by whom he was tempted, when he was tempted, I have rid my hand of theſe diſcourſes. Likewiſe I have paſſed thus far, how Chriſt was marſhalled into the field by the divine impulſion of the Holy Ghoſt, Here I reſume my task into my hands, where I left it. That which remains for me to ſurvey, and for you to exerciſe your attentions upon is this: Firſt, Since Chriſt himſelf was led by the Spirit when he went forth to faſt and pray, and to fight againſt the Devil, therefore I will make enquiry how the grace of God doth lead us to eſchew evil, and to do good. And ſecondly, I will bring you along to conſider the place whereon our Saviour planted himſelf to encounter his enemy, it was the Wilderneſs.
How all men, whom God calls to the ſaving truth by the preaching of the Spirit, are led by the Spirit; that is, governed and directed by his grace, is the Doctrine with which I begin; in which intricate ſubject I confeſs my ſelf to be in a Wilderneſs before I come to the laſt part of my Text, if ever there were a queſtion which troubled the whole world it is this, How the will of man is guided unto Salvation by the ſupernatural help of God. It is run into a Proverb, that there are three things almoſt impoſſible to be traced: The one how a King doth govern his Kingdom, (the ſecret reaſons of ſtate make the courſe of his actions ſo obſcure; Cor regis inperſcrutabile, ſays Solomon.) The other, how grace doth govern the ſoul; And the third, how God doth govern the world. We are ſure divine motions move within us, and yet we know not how they move. Our Saviour did admoniſh us it would be a hard matter to underſtand, when he ſpake of the Holy Ghoſt who doth regenerate us, The wind bloweth where it liſteth, and thou knoweſt not whence it comes, nor whither it goes. What impreſſion a ſpiritual quality doth, or can make upon a ſpiritual ſubſtance, Philoſophy cannot judge of it; but ſo far as the Scripture opens the myſterie, Divinity may examine it, and faith muſt believe it. In theſe labyrinths wherein ſo many run upon this Point; I will give you my judgment in that method wherein I have always directed my ſelf, a method to give God the glory of all that which is good, to make ſinners humble becauſe they have no good in themſelves, as of themſelves, and to make us all diligent in good works, that we may not neglect the gift which is given us in Chriſt through ſluggiſhneſs and ſecurity. The grounds upon which I will inſiſt are theſe: 1. We muſt be led by the Spirit before we can work any thing which is good. 2. I will unfold how we are led by initiating or preventing grace, when we are firſt made partakers to taſte of the hopes of a better life. 3. I will ſhew how we are led by preparatory grace, which goes before the complete act of our regeneration. 4. With what great and mighty power the Spirit doth lead us in converting grace. 5. How we are led by ſubſequent grace, and ſanctification, which co-operates, and aſſiſts us after our converſion. To theſe heads I will briefly and peaceably reduce a volume of litigious diſputation.
1. I enter into all by this door, before the Spirit come down upon us, and lead us with his ſweet motions, our heart can produce nothing which is good. The heathen are no competent witneſſes in this cauſe, how far nature is weakened in all vertue, and how much it is prone to all evil, they know no ſupernatural ſtrength above nature, and therefore could not acknowledge the efficacy of it. In a word, we muſt not believe man how far he is corrupted, but God, for man muſt not be judge in his own cauſe. The Phariſees likewiſe ſhall not be heard to ſpeak in this Point, whoſe arrogancy made them enemies to grace. You remember with what contempt they ask'd Chriſt, are we blind? Joh. ix. 40. Alaſs of our ſelves we are all under that woe, Vae vobis duces caeci; Woe be to you blind guids, Mat. xxiii. 16. Whither will a blind mans feet carry him but into a pit, or into a ſnare unleſs he have a leader? By nature this dark blindneſs is upon us, for elſe why have we a Leader? Omne id naturae deeſſe intelligitur, quod ſpiritus ſancti operâ communicatur, ſays St. Auſtin; Whatſoever is put into us by the Holy Ghoſt manifeſts how much was wanting by nature. The good Spirit may ſay of his direction as Job did of his charity, I was eyes unto the blind, and feet unto the lame, Job. xxix. 15. The heathen erred from the truth through ignorance, the Phariſees through arrogancy, among Chriſtians none offended more foully than the Pelagians, partly through ſubtilty of wit, partly through arrogance. What ſhifts did they not invent rather than confeſs the truth? Sometimes calling the endowments of mans nature, even under this great blemiſh of depravation, by the name of grace. When that would not ſerve, yet they would allow no grace to ſupport mans free will, but the external preaching of the Word, and diſpenſation of the Sacraments. 3. When this would not ſatisfie the Church, they went thus far, they did not hold there was grace of ſanctification to prevent us from ſin, but grace of mercy to remit our ſins. Yet they ſtood under condemnation, and at laſt this was all that could be wrung from them, ſupernatural grace was neceſſary, not ſimply to ſtrengthen us to do good, but only to do good with greater facility.
Whereas it behoved them to have accuſed nature in this preſent ſtate of malignity ſo far, that now it is become that accurſed ground, which of it ſelf brings forth nothing but thorns and thiſtles. There is not only a poſſibility in our will to ſin, as there was in Adam before the Fall, but a violent and a precipitious inclination to tranſgreſs the Law. The Saints, and the heaven are not clean in Gods ſight, ſays Job, How much more abominable and filthy is man, which drinketh iniquity like water, Job xv. 16. The will of man is of that nature it cannot reſt naked, deveſted of all deſires, unfurniſht of an object, and ſince in its own rebellion it hath forſaken God, there is no relief but it will betake it ſelf to the unlawful concupiſcence of the Creature. Mark how peremptorily St. Paul concludes againſt man, as he is left to the will of his own fleſh, Rom. viii. 7. The carnal mind is enmity againſt God, for it is not ſubject to the Law of God, neither indeed can be. In the ſtate of this miſerable captivity under ſin (for we are ſervants to that which we obey) the will of man is partaker of its own freedom which grows with it, and cannot be parted, that it is not held under neceſſity to commit this or that ſin, naming any particular act, what you will; but under ſin it is held, ſo that the evil which we would not, we ſhall do, and the good which we would, we ſhall not do. But Chriſt is our Advocate, and he will ſpeak for us more than we could or durſt ſay for our ſelves; hear his teſtimony, Joh. xv. 4. The branch cannot bear fruit except it abide in the vine; no more can ye, except ye abide in me. Becauſe theſe words are parabolical, he ſpeaks roundly in the next verſe, Without me ye can do nothing. It is not meant of natural or animal works, as eating, drinking, walking; indeed we can do none of theſe things unleſs his omnipreſency and omnipotency ſupport us; but here it is meant of ſuch things as are praiſe worthy before God; without me, that is, without the divine aſſiſtance and help which I have merited by my obedience ye cannot bring forth the fruits of righteouſneſs to eternal life. Yet I pray you mark one thing to qualifie ſome mens ſevere opinions, Chriſt did not ſay, whatſoever ye do without me, even with the beſt moral rectitude and juſtice ſhall plunge you further into damnation. Every thing which comes from a meer natural man is ſo bad and defective that it ſhall do him no good toward the attaining of everlaſting life, but ſome things have a moral honeſty according to the law of nature, which do not deſerve Hell fire, but rather they are ſuch things as ſhall make their damnation more tolerable. The branch can bring forth no fruit unleſs it be in the tree, Frugiferum opus eſt quod ad vitam aeternam refertur; That is a frugiferous work which God rewards in his Kingdom. No ſuch fruits can grow from nature which wants the conduction of the Spirit. St. Paul very cautiouſly, 1 Cor. xiii. muſtering up the works of an unregenerate man, which want Charity, ſays he, If I do all theſe things, and want charity, they profit me nothing; not ſimply, that the continence of Socrates, the temperance of Scipio ſhould hurt them; but they profit me nothing, a natural man brings forth nothing which can profit him to eternal life.
St. Auſtin doth ſo diligently ponder every word of the Text now cited, that I muſt impart his ſweet labours unto you. Without me you can do nothing, ſo our Saviour. Had he ſaid without me you can do little, or without me you can do no excellent thing, or without me it will be hard and difficult for you, or without me you can perfect no good work, then there had been ſome evaſion for a man to truſt in his own abilities, but to ſay without me you can do neither much, nor little, greater things, nor inferiour things, with eaſe or with difficulty, neither finiſh nor begin; this chops off all boaſting in the powers and induſtries of the natural man, Without me ye can do nothing. The Eunuch plainly felt this impotency, and when Philip askt him, Ʋnderſtandeſt thou what thou readeſt? Says he, How can I unleſs ſome man ſhould guide me? As the ſick perſon complained at the Pool of Betheſda, he wanted ſome man to put him in when the water was troubled; Verè homo fuit illi neceſſarius, ſed homo ille qui Deus eſt, Says St. Auſtin; He wanted a man indeed to cure him, but no other than he that is God and man Jeſus Chriſt: So the Eunuch wanted no other man to guide him but he that was made the Son of man, that we might be made the Sons of God. And upon thoſe words of the Eunuch; thus St. Hierom. We come not to walk in the paths of life, Sine praevio & monſtrante ſemitam; Without celeſtial aid to prepare the way, and go before us. Let me ſtrike theſe two ſtrokes more upon this point and I have done with it; firſt when I ſay nature is ſo unfit to produce any good, ſo indiſpoſable to attain the Kingdom of heaven; let no man ſay, Why ſhould I ſtrive then againſt the ſtream of my inbred corruptions, I will give my ſelf over to work all filthineſs with greedineſs. This is a devilliſh reſolution: But rather ſay, I will be very inſtant in prayer with my God, that he will take away this heart of ſtone,Aug. lib. de nat. & grat. c. 15. and give me an heart of fleſh. For in the like caſe, the Tongue can no man tame, it is an unruly evil, full of deadly poyſon, Jam. iii. 8. So St. James. It is not his meaning, that we ſhould ſuffer this unruly evil to do what it liſt, and permit it without any manner of reformation, but with all contention of heart to implore the divine aſſiſtance, that this member of unrighteouſneſs may become an inſtrument to ſerve the Lord. Secondly, Thoſe Nations whom we perceive to be led by the viciouſneſs of their own nature, and not to be led by the ſpirit; we cannot ſay without great error and obſtinacy that theſe are appointed to everlaſting life: if the heathen had ſufficient means of ſalvation, what priviledge had we in the Church who have the Word and Sacraments, and the infuſions of ſanctification to make them profitable. Thou knowſt, Lord, why theſe do ſit in darkneſs and in the ſhadow of death. Bonus es in beneficio certorum, juſtus in ſupplicio ceterorum, ſays St. Auſtin; Thou art very good to thoſe to whom thou art gracious, thou art very juſt to thoſe that are puniſhed. This is St. Pauls doctrine up and down, Eph. ii. 12. It cannot be controuled. He deſcribes the wretched eſtate of the Gentiles, before ſalvation appeared unto them. We were aliens from the Commonwealth of Iſrael, and ſtrangers from the Covenants of promiſe, having no hope, and without God in the world. How can it be affirmed that they want not help to bring them out of this captivity of ſin? When St. Paul ſays, Spem non habentes, they have no hope. This is the condition of nature which is not aided by the Spirit.
2. Now I will unfold how we are led by initiating, or preventing grace, when we are firſt made partakers to taſte of the hope of a better life. In this Point I will annex the explication of two things: Firſt, That there is ſuch an initial preparatory grace in them that are not yet juſtified and converted. 2. That in the firſt entrance of it the Spirit doth produce it in us ſolely and entirely, the will of man conferring no ſtrength at all. Concerning the former of theſe two concluſions; I ſay there are many good internal effects wrought by the power of the Word, and the illumination of the Holy Ghoſt, which enter into the hearts of them that are not yet converted, as ſome knowledge of the divine will, ſenſe of ſin, fear of puniſhment, grudgings of ſorrow, ſome earnings to be delivered, ſome hope of favour. This is a middle ſtate between natural corruption, which is altogether enmity with God, and between perfect regeneration when we are called to adoption of Sons. I marvel this ſhould not be eaſily admitted for theſe reaſons. The Philippians had fellowſhip in the Goſpel; St. Paul calls this the beginning of a good work in them; and he truſts God would perform and finiſh it, Phil. i. 6. Yet more clearly, Heb. vi. 4. he ſhews there are antecedent portions of grace in many, before they are converted and made heirs with Chriſt, yea, in ſuch as never were ingrafted lively in Chriſt, he calls it thereby the name of illumination, taſting of the heavenly gift, taſting of the power of God, taſtings of the Word of God, and in ſome wiſe being made partakers of the Holy Ghoſt. Yet theſe having but theſe firſt preparations of grace, may backſlide, crucifie the Lord of life, and put him to an open ſhame. The ſimilitudes, which are uſed to ſhew how grace doth poſſeſs the ſoul, do plainly ſhew as much: 1. As in natural generation, there are many previous diſpoſitions, which go before the introduction of the ſoul into the matter: So there muſt be many antecedent preparations of the divine bleſſing before our ſpiritual regeneration, that we be born again, and become the Sons of God. 2. Gratia ſe habet ad animum ſicut ſanitas ad corpus; Grace doth raiſe up the ſoul from ſin, as health doth affect the body, and bring it out of ſickneſs, but there is a middle ſtate of recovery before health be perfectly regained; ſo there is a previous illumination, and good direction in the mind and will, which go before our converſion, that we be actually made the living members of Chriſt.
Some are afraid to call this grace, and yet they cannot avoid it; for they are compelled to call it auxilium Dei; a ſpecial help of God flowing from his providence. Sometimes they abhor not the name, but ſay it is gratia reprimens, an aſſiſtance of God, whereby ſuch as are not converted may repreſs the occaſions, or commiſſions of ſome heinous ſins. Either they allow it to be as much as true grace, or no better than nature; for many evils may be avoided, and repreſs'd by nature, no good thing can be done without grace. It is therefore that internal calling wherewith God doth ſeriouſly invite thoſe to repentance, and belief in Chriſt, who have the tidings of ſalvation brought unto their ears. I ſay, I ſpeak of thoſe only, who are called to hear the word of faith, and of none other. God might have left them in their bloud, as the Prophet Ezekiel ſpeaks, and given them over to the reprobate ſenſe of their own mind, but becauſe he requires a new Covenant from all thoſe to whom Chriſt is preached; therefore he gives them new abilities, leſt he ſhould ſeem to invite them in vain; but being ſupplied with theſe internal excitations of ſupernatural help they are unexcuſable. This is the way to give God the glory, and to make all the hearers of the Word know what talent they have received: But the force of exhortations, and expoſtulations were taken away, if a ſinner were converted by Enthuſiaſms, and ſudden inſpirations. If God would immediately bring a man to himſelf without feeling of his ſin, without hating it, without deſiring pardon, it were ſuperfluous to ſay,2 Cor. vi. 1. We beſeech you that ye receive not the grace of God in vain. I marvel you are ſo ſoon removed from him that called you to the grace of Chriſt, Gal. i. 6. They that heard St. Peters Sermon, Acts ii. 37. at the beginning of it were unbelieving and rebellious Jews, before he had ended, they were terrified, felt the guiltineſs of innocent bloud upon themſelves, deſired freedom, ſubmitted themſelves to direction, Men brethren what ſhall we do? All theſe were good internal effects, but as yet they were not converted and regenerate, as yet unbelievers; for had they believed, they had never made that queſtion, What ſhall we do? They come to that in the next verſe, ſays Peter, Repent and be baptized every one of you in the name of Jeſus Chriſt for the remiſſion of ſins. Well, they followed this counſel; and then, at the ſooneſt, and not before, they were juſtified in Chriſt, for thereupon it is ſaid, There were added unto the Church above three thouſand ſouls. So I have made that concluſion undeniable, I think, that Chriſt doth produce ſome effects of initial grace before converſion.
The next concluſion is, that ſince the natural man hath no powers in the freedom of his will to do good, therefore the firſt effects of grace that are brought forth in us, the Holy Ghoſt doth produce them ſolely and intirely, the will of man conferring no ſtrength at all. As the ground receives the ſeed which is caſt into it, ſo a natural man takes the good ſeed from God which he caſts into him, paſſivè & receptivè, only paſſively, and by way of reception. Even they that will not be beaten off from their tenet, but that the will of man hath ſome cooperancy with Gods grace in the act of converſion, yet they give their ſuffrage to this doctrine, that this preventing grace, or grace of preparation is res infuſa, not comparata, a thing infuſed from above, not gotten by our diligence or acquired, even as the air doth not diſpoſe it ſelf to admit the light of the Sun, but is illuminated by the preſence of the Sun. They are beſt known by the name of Semi-pelagians who would not admit this truth; for it was taught in their School, that the beginning of faith was from man, and the increaſe from the power of the Holy Ghoſt. But why did they teach that the beginning of faith was from man? Becauſe they imagined that the talent of grace was promiſed to them that uſed the talent of nature well; Habenti dabitur, to him that hath it ſhall be given. But I would have them find me any ſuch Covenant in all the Scripture, which God made with man, that ſuch as negotiated the talent of nature well ſhould have an increaſe of grace for their reward. It is a treſpaſs, and a foul one, to bely a man, and to father Covenants upon him which he never made; the offence is greater to alledge Covenants from God, and yet no tittle leaning that way in all his Teſtament. The powers of nature are blindneſs of underſtanding, obdurateneſs of will, perverſeneſs of affections, what reward can be due to theſe but eternal death? When thou wert in thy bloud, Ezek. xvi. that is, when thou wert under the loathſom filthineſs of ſin, and under the condemnation of death, I ſaid unto thee live, that is, I began to extend my mercy of vivification upon thee.
The beginning and introduction of all Chriſtian vertue is to think of God. From whence comes this? From any good parts wherewith we were born? Go to the fountain of wiſdom, and ask there; We are not ſufficient of our ſelves to think any thing of our ſelves, but our ſufficiency is of God, 2 Cor. iii. 5. The next a b c, and firſt rudiment of goodneſs is to pray to God. Is nature a ſufficient Miſtris to teach you that? Is it not the Spirit which the Lord ſends into us crying Abba, Father? I will pour upon the houſe of David the Spirit of grace and ſupplications, and upon the Inhabitants of Jeruſalem, Zach. xii. 10. Thus St. Auſtin proves that the very firſtlings, and proems of all our Chriſtian diſpenſations are from God, becauſe St. Paul ſaid,Lib. de Predeſt. ſanct. c. 2. I obtained mercy of the Lord to be faithful, 1 Cor. vii. 25. Miſericordiam conſecutus ſum ut fidelis eſſem, non ut fidelior eſſem; That I was made faithful, or had any faith it was the benefit of God, and not only by way of increaſe or augmentation that I was made more faithful; otherwiſe we ſhould lead the Spirit to take his aim from us, and not be led by the Spirit, a Paſſive Verb, and fit to expreſs that we are merely paſſive in the firſt preparations of faith. I ſhall ſpeak anon touching that efficacy of the Spirit upon the heart of man: But touching the work of preparatory grace, in the firſt onſet it brings illumination with it, it diſpels darkneſs from our underſtanding, it makes us perceive we are gone aſtray in our ſins like ſheep that are loſt, it makes us know God is to be feared, it makes us diſcern that we are in a wretched eſtate; this illumination cannot be reſiſted; Mens noſtra ipſum ſcire effugere non poteſt; Philoſophy doth dictate that we cannot repel the knowledge of a thing palpably demonſtrated before us though we would, it pierceth as eaſily into the mind as a needle through a thin cloath. Yet I do not ſay, this grace which firſt poſſeſſeth the ſoul, and makes it willing to good motions, which was moſt averſe before, doth compel a man or force him; compulſion is a word of hoſtility rather than of favour. It comes with that ſweetneſs and authority together, that it will not be ſaid nay. Thus we are led by the Spirit in the firſt introduction of preparatory grace.
The third thing to be conſidered is, how the Spirit doth lead us all the while we uſe this preparatory grace before converſion? St. Auſtin comprehended all in this ſhort rule, Primùm gratia Dei operatur bonam voluntatem, deinde per eam. Firſt, Gods grace doth effect a good will in us, and then by that will ſo illuminated and excited it produceth good effects. Then the will of man according to that free liberty it hath (which is helped toward good works, not taken away) doth all things with that indifferency, that it may caſt away this initial grace or embrace it, work fruitfully with it, or unfruitfully. This is that qualification, and condition of grace which ſome wicked ones are ſaid to reſiſt, this is that Spirit which other ſenſual men are ſaid to grieve. They will not underſtand, they will not be gathered together, they will not follow their Leader through the ſervile liberty of their own concupiſcence. It is this firſt pittance and portion of a good life that many are ſaid to begin in the Spirit, and to end in the fleſh. In the work of converſion, though a man hath power to reſiſt, it being founded in the natural liberty of the will, yet no man doth actually reſiſt the grace of converſion, yet this grace of preparation many do reſiſt out of the pravity of their will, in which reſpect they are ſaid to quench the Spirit.
I cannot ſpeak ſo much as I might in this ſubject, but becauſe the underſtanding of Gods favour and juſtice, and the provocations of our own duty depend much upon it, therefore I will give you ſome ſhort rules and corollaries to bear away:
1. I do not ſay all men, but as many as are invited by the preaching of the Word are made partakers of ſome preparatory grace, for as a Vein and Artery run together in the body natural to convey bloud, wherein the life conſiſts, ſo the Word preacht and ſome meaſure of ſupernatural grace go hand in hand in the myſtical. Therefore St. Paul ſays, We are Miniſters, not of the Letter, but of the Spirit. It is told to no man in vain that Chriſt died for him, the poſſibility of apprehending the benefit of that ſacrifice is offered him, if he do not hinder the work of God.
2. In this previous grace, and for the good uſe of it we apply unto you the exhortations, comminations, invitations of all the Prophets and Apoſtles, giving you truly to wit that God hath given you the means to be ſaved, if you do not reject them. The laſt end at which we drive in all our Sermons is your converſion and regeneration, that is the Crown of all diligence in this world; but the immediate and next end that we labour is that men and women do their diligence to make good uſe of this preparatory grace.
3. This grace of preparation before convertion is ſhorter in ſome than in others; God did preſently haſten the converſion of Paul, of Lydia, of the Jaylor. Why may he not do what he will with his own? And give a Peny to them that have laboured one hour, as ſoon as to them that have laboured ten? But uſually there is large trial, and with ſome this preparatory grace continues alone till anon before they end their life.
4. God forſaketh no wicked man within the Church, till he hath quenched this grace, and interrupted the chain of thoſe means which were prepared for his converſion. Prius quam deſeratur neminem deſerit, & multos deſertores ſaepe convertit, ſays Proſper; which is in part thus Engliſhed, 2 Chron. xxiv. 20. Becauſe ye have forſaken the Lord, he hath alſo forſaken you. Solomon was an excellent Divine as well as a Philoſopher, Prov. i. 24. Becauſe I have called, and ye refuſed, ye have ſet at nought my counſel, they hated knowledge, and did not chuſe the fear of the Lord, therefore I will mock at their calamity; but though he forſakes none untill they forſake him, yet he forſakes not all that forſake him. So ſaid Proſper, Multos deſertores ſaepe convertit. Peter and Judas both did reject this grace of preparation, and fall from it, yet the one hath efficatious grace given to convert him, the other hath not. This inequality is from the pure pleaſure of God, and no man can ſound the depth.
5. Some are much more largely watered with this heavenly dew of preparatory grace, all may drink their fill, but ſome have their cup brim full; ſome are endued with more patience, proved with fewer tentations. Yet none can juſtly grudge, why hath he five talents and I but three? Why doth God ſtand longer at the door to knock for him than he will for me? God is not bound to follow men with all manner of grace.
6. If theſe works of preparation be not hindred, if this grace be not quenched, God will follow the ſoul with ſaving grace. Not that any man in the world did ever uſe this precedaneus help ſo well, but that it deſerved to be taken from him. How many ſins do we incur? How ſtubborn, how diſobedient is the heart of every man? Here we might be for ever forſaken according to our miſdeeds, but the Lord will accept of ſmall endeavours as great accompliſhments. In a word, the good uſe that we can make of this gift of God is no way meritorious to ſalvation; the ill uſe of it in thoſe that periſh is demeritorious, and makes them juſtly undeſerving to be called to ſalvation. This I am perſwaded is the true doctrine of this Point, to ſtop the mouth of them that are loſt, and to ſhew the plenteous riches of Gods mercy in the veſſels of Election.
Fourthly, I labour for the eaſieſt notions I can invent to make theſe intricate things plain, the fourth Point will require an intelligent Auditor, with what great and mighty power the Spirit doth lead the children of God in converting grace. I have ſpoke of the firſt preparation of grace, and the will prepared, ſo I muſt ſpeak diſtinctly of the act of renovation, and the will renewed; and the nature of renovation or converſion is beſt conceived in theſe ſix heads: 1. What this converting grace adds above that preparatory help. 2. God doth work it alone, and the will doth paſſively receive it. 3. It doth infallibly attain its effect. 4. It is no violent compulſion upon the will. 5. It is more than a moral perſwaſion. 6. This is not repugnant to the Promiſes, to the comminations, or to the exhortations of God. Firſt, It adds this above preventing initial grace, that it doth but diſpoſe a man to life, but after this act, we may ſay juſtly, this man is born of God. That is common to them that are loſt, who quench the firſt beginnings of divine aſſiſtance by their own evil will, this is only given to the elect ſervants of Chriſt. God works by ſeveral quantities and doſes of Sanctification. 1. That they can reſiſt if they will, as in Adam before his Fall. 2. In others that they will not though they can, as in thoſe in whom he doth conſerve his preparatory grace. 3. In others, that they will not, nor cannot in the introduction of that act, as in them whom he doth actually convert. 4. In others that ſhall never can nor will, as in the Angels and Saints of heaven. God foreſaw if he ſhould only give this grace of preparation, all men in the Church would either reſiſt it at the firſt, or fall off at the laſt, (for if Adam did pervert that grace which gave him poſſibility to ſtand, before his will had declined to evil, how much more will we pervert that grace which gives us no more than poſſibility to ſerve God, who have a depraved diſpoſition to evil?) therefore he decreed to give converting grace, eſpecial grace, efficacious grace to ſome, out of the riches of his mercy, by which they ſhould infallibly be brought to Salvation.
The next branch which I drew from the root of this Point was, that God alone doth work firſt the act of Renovation, and the will doth paſſively receive it; The Pelagians aſcribed Free-will to man, to do that which is ſpiritually good, without any beam of grace, therein both we and the Pontificians decry them: But many of the Pontificians aſcribe to mans will, that it doth co-operate with Gods grace in the act of converſion, and hath freedom to take or refuſe it: That the Holy Ghoſt leads the will no further than a middle ſtate of indifferency, Hoc agite ſultis; and then a man doth either mar himſelf, or elſe make himſelf the child of God. This is a famous controverſie between many Divines, now I had rather ſay, there is a paſſive power to receive this ſupernatural tranſmutation, where God will confer it, but no natural power to produce this act either by it ſelf, or with any other. For I did ever conceive, that which is left to man to ſpecificate the act, and as it were by his choice to perfect it to be ſaving grace, ſhould be more than Gods work, to bring the will by exciting grace to an equal poiſe, and to ſay to man as it were, now turn the ſcale which way you will. Further, I could never like it, that God ſhould be preſent at our converſion by his Spirit not principally, infallibly, predominantly, but contingently concomitantly, for ſo there was a poſſibility that Chriſt ſhould come into the world, die for the ſins of the world, impetrate grace for all the Members of the Church, and yet not one be ſaved, there being no determinate ordination, but that all might refuſe it.
I had rather ſay with the Prophet, Turn thou me and I ſhall be turned, thou art the Lord my God, Jer. xxxi. 18. I had rather examine it by ſuch terms as the Scripture uſeth, than by mans Philoſophical conſtructions. When I read that the converſion of a ſinner is to make a man a new creature, to raiſe him from death to life, it impreſſeth this notion in my mind. What doth the Creature confer to Gods act when it is created? Nothing. What aſſiſtance doth a dead man afford when he is raiſed to life again? Nothing. Such a thing is the heart of man when it is regenerated, and in that moment when it is exalted to be an heir of the Promiſe. Put this Text into the balance of humility, and it will weigh down all that can be ſaid againſt it, Joh. i. 13. We are born not of bloud, nor of the will of fleſh, nor of the will of man, but of God. From the warrant of this very Oracle St. Bernard diſperſed that common ſaying, Quid agit liberum arbitrium? Breviter reſpondeo ſalvatur, &c. What part doth mans free-will perform in converſion? I anſwer briefly, it is ſaved. This hath reference to God that doth the deed, to man in whom it is done. God is the Author of that Salvation, free-will is receptive, and takes his benediction. Whether St. Paul alſo doth not decide it judge ye, Eph. ii. 10. We are his workmanſhip, his foreign, (that is, all due to him, nothing to us) created in Jeſus Chriſt to good works; it is he that hath made us, and not we our ſelves. And is it not he that hath regenerated us, and not we our ſelves? The Pſalm runs on, we are his people, and the ſheep of his paſture: He that made us men without concurrence of our own help, will not he make us the ſheep of his paſture without our active co-operancy? I am ſure the Parable ſays, when the ſheep went aſtray, the good ſhepherd did not lead it home, or direct it home, but took it home upon his ſhoulders.Lib. de bono Perſev. c. 18. St. Auſtin moſt perſpicaciouſly and plainly ſtrengthens this Doctrine from the word which the Lord ſpake to Elias touching thoſe Iſraelites, his choſen ones, who had not gone after Baal, Yet have I left me ſeven thouſand in Iſrael, all the knees which have not bowed to Baal, and every mouth which hath not kiſſed him. It is not ſaid ſeven thouſand are left, ſeven thouſand have left themſelves unſpotted from Idolatry, God takes it wholly to himſelf, I have left me ſeven thouſand knees which have not bowed to Baal.
Thirdly, I make up the ſum with this Propoſition, Gods act in the converſion of any ſinner is not fruſtrated, but doth infallibly attain its effect. For in thoſe that are called according to his purpoſe, he doth not only bring them ſo far as to have a power to believe, and to have certain ſpiritual habilities which can chuſe the good and forſake the evil, but by the efficacy of a ſecret and ineffable operation, I confeſs, he doth bring forth from our will being renewed the very act of believing and converſion. It is God that worketh in you both to will, and to do of his good pleaſure, Phil. ii. 13. For if he ſhould only give us poſſe credere, poſſe converti, we ſhould do as our firſt Parents did, and much ſooner than they, as I ſhew'd before, ſtart aſide like a broken bow, and never bring that poſſibility into act, therefore this eminent ſpecial grace is not an act produced by the will, but a bonity infuſed into the will, called by Proſper, Prima ſupremi agricolae plantatio, God is the husbandman that doth ingraft that firſt plantation in us. That ſecret influence and illapſe from heaven is ſooner believed than demonſtratively learned; but this methinks the moſt litigious may grant, that it is eaſie for the moſt high to draw the will after him powerfully, infallibly without any violence offered to the nature of it. Reſiſtency is taken away only for that act, not the full and final power to reſiſt. It hath ever a bitter root in this life, which hath an eagerneſs and pronity to reſiſt the counſel of God, I only ſay that that reſiſtibility is ſuppreſt for this moment, that it ſhould not break forth into act. What ſhould repel this grace, ſays St. Auſtin? Nothing but the hardneſs of our heart. Now that malignity is curb'd, for it firſt takes away the hardneſs of our heart; and how can our perverſeneſs reſiſt this admirable work of God, when it prevents that perverſeneſs, and frames a right ſpirit within us, that we will not reſiſt? This is the proper notion of this phraſe in my Text, agi ſpiritu, to be led by the Spirit. As Ariſtotle ſays of beaſts that follow an inſtinct of nature, Non agunt ſed aguntur: So in the act of renovation we are not fellow-workers, but are led, and carried whither the Spirit will, And as many as are led by the Spirit of God, they are the Sons of God. Rom. viii. 14.
4. We know divine myſteries beſt by negative expreſſions, and therefore I go on fourthly, that this immiſſion of efficacious grace is no violent compulſion upon the will. Compulſion, I ſaid, was a word of hoſtility, and not of favour. When God doth his work in us throughly, energetically, that it ſhall not fail, by a Catachreſis it is called a coaction: So it is ſaid in the Parable to them that were ſent to bring in the blind and the lame, Cogite intrare, compel them to come in. I ſay this is a Catachreſis, ſo Proſper the great director of this way that I take, Hanc abundantiorem gratiam ita credimus potentem, ut negemus violentam; We believe this eminent abundant grace worketh with great power, but not with violent compulſion. For becauſe of thoſe previous preparations I ſpake of, which make us know, and have ſome deſire of heavenly things, God ſaves no man againſt his will, therefore it is no violent attraction; for no man is ordinarily ſaved that hath poſitive repugnancy, though in the momentary act of converſion he doth add no auxiliary co-operancy. Nay, ſo far is this moſt abundant benediction of the Spirit from offering coaction, and force to the will, that the will of a regenerate man doth inſtantly ſhew its complacency, and turn it ſelf to God. This efficacious motion is infuſed from God, and in the ſame moment exerciſed, and put into act by man; for to that end it was inſpired by God, that man ſhould produce the act of believing and adhering to Chriſt. This is an Altitude for faith to look upon. Voluntas eſt ſubjectum iſtius volitionis, & cauſa ſuae volitionis in eodem inſtanti? I think verily the not marking of this hath cauſed much debate, that the will of man in the act of converſion is the ſubject upon which God works faith, and it ſelf the cauſe which doth produce the act of faith in the ſame inſtant. They have my ſuffrage that ſay, how theſe two cannot well be divided in time one from another, Gods operation converting a ſinner to be his Son, and the act of believing in that man converting himſelf to God (no object can be for a moment in the will, but it muſt affect it one way or other) but in order of nature Gods inſpiration is firſt to be conceived, and then mans embracing and aſſent. Thus it appears the agitation of this divine motion is not by force and compulſion, but with a ſweet and fatherly attraction; and the effect is no way rough, and againſt nature, but above it: For to limit, and determine the indifferency of the will is not the deſtruction of free will, but the perfection; witneſs the Saints and Angels who are confirmed in grace that they cannot ſin. If the Son make you free, then are ye free indeed; which is thus expounded by the Apoſtle, Where the Spirit of the Lord is, there is liberty, 2 Cor. iii. 17.
Fifthly, I annex, that the powerfulneſs of this converting grace is not well expreſſed, when it is entitled but a moral perſwaſion. The hearts of Kings (and ſurely of all other men whoſe power is leſs free) are in the hand of God, and he inclineth them which way he will; perſwaſions may labour upon the affections, it is the ſcope of an Orator, but the moſt flexanimous Rhetorician that ever ſpake cannot be ſaid to have the hearts of his Auditors in his hands; that is a phraſe out of humane capacity. What moral perſwaſion was there in this? Chriſt called Peter, and Andrew, James and John, and Mathew from the receit of cuſtom, and they left all and followed him. Shew me any ground here for moral perſwaſion, that is, probable allegation of reaſon? Not a word more ſpoken than follow me, or perhaps, I will make you fiſhers of men, few words God knows. But a mighty efficacious impreſſion was ſecretly inſtilled into the heart; there it was, it muſt needs be that celeſtial irradiation which made them leave all to follow Chriſt, whoſe outward appearance was moſt contemptible, and his ſociety, according to the wiſdom of the world, moſt dangerous. Perſwaſion can but propound an end, and as every man is affected, ſo he likes the end which is offered. We that diſperſe the Word have the Office to perſwade you to the Kingdom of heaven, but God forbid he ſhould bring us no further. The Devil can ſuggeſt and perſwade likewiſe, and prevail above his Makers perſwaſions, as it appears, Gen. iii. therefore aſcribe the honour due unto the Lord, that his Spirit is more efficacious to produce good than Satan to produce evil; therefore his work conſiſts not in perſwading, but in governing and inclining the heart.
Finally, To diſpatch this Point, I ſaid, this potent and infallible aſſiſtance of converting grace doth well conſiſt with the Promiſes, and Threatnings, and Exhortations of holy Scripture. There are other matters objected againſt this, but at the laſt you will find all ſticks at this knot. For after ſome wrangling in the end it is confeſt God can reſtrain the liberty and indifferency of the will, and make it bring forth what act he pleaſe; and it muſt be allowed that the taking away that liberty to work either good or evil is not the deſtruction, but the perfection of the will. The angry queſtion is, Whether the removing away that liberty and indifferency from the will in the act of converſion can conſiſt with this order, that a man ſhall be commanded to convert himſelf to God upon the condition of eternal life, and upon the commination of Hell fire? Now I muſt tell you, this was the very thing that Pelagius quarrelled St. Auſtin, for ſaying, Da Domine quod jubes, & jube quod vis; Give me to do what thou commandeſt O Lord, and then command what thou pleaſeſt. But take all my anſwers like grapes upon a cluſter: 1. They that make this objection know we are commanded to have the firſt grace of illumination, and they acknowledge it is freely and merely wrought by God; Why then do they ſtumble at converting grace, that converſion ſhould be commanded us, and God altogether cauſe it, and yet allow it in preparatory grace? 2. Doth not the Scripture frame our tongue to ſpeak thus? Make you a new heart, and a new ſpirit, Ezek. xviii. 31. there is a command: I will give you a new heart, and put a new ſpirit within you, Ezek. xxxvi. 26. there he doth execute in us what himſelf commanded. It is to be magnified and admired, not to be diſputed of, when God will work that good by his Spirit within us, which he might in rigour without that extraordinary help exact of us. 3. Whither will Divinity be toſt about if this be not certain? That our juſt and omnipotent Lord commands ſuch excellent things, which we cannot attain to perform, that we may be excited to pray unto him for ſuccour with a vehement and a flagrant devotion. 4. He commands, and he fulfils, and he rewards crowning his own gifts, and no works of ours, that glory may be aſcribed to his name for evermore. The Synodal Epiſtle of all the Affrican Biſhops (St. Auſtin being one of the Society) encourages me that theſe anſwers are far more reaſonable than the objection. Jubet Deus homini ut velit, ſed Dominus in homine operatur & velle, jubet ut facias, ſed operatur & facere. He hath charged us to will that which is good, but he effecteth that willingneſs in man, he ſays, Do and thou ſhalt live, his grace enables thee to do, and thou ſhalt live for ever. Let this ſuffice to teach you how we are led by the Holy Spirit in converting grace, and I think it moſt comfortable to put our hope in God, and not in our ſelves; Curſed is every one that putteth his truſt in man, Jer. xvii.
5. To diſpach all I will be brief in the fifth Point, how we are led by ſubſequent grace and ſanctification, which co-operates and aſſiſts us after our converſion; this is that truth wherein all diſſenſious parts conjoyn and accord: That Voluntas liberata concurrit ad bonum opus eliciendum cum gratiâ divinâ; the will of man having conquered the dominion of ſin by converting grace is made free, and then it freely conjoyns it ſelf with Gods grace to produce a good effect. Then it lies upon our own diligence, never wanting the directing vertue of the Spirit, to increaſe the good gifts of Sanctification by acts of often doing well; then we do further and promote thoſe holy inſpirations to a plentiful or unplentiful increaſe. This is not paſſively to be led by the Spirit, but to walk in the Spirit; as it is Gal. v. 16. Walk in the Spirit, and ye ſhall not fulfil the luſts of the fleſh. In a word, this diſtinction reacheth over all which can be ſaid upon this matter. There are ſome actions which principally concern the well being of a juſtified man, without which regeneration cannot conſiſt; theſe are they, the turning of the heart to God, a true belief, a faithful concluſion of our life in the fear of God and the peace of a good conſcience; juſtifying grace doth ſo attend the production of theſe actions, that the Lord in his own good time makes us able for theſe things, willing to do, and actually to perfect thoſe neceſſary parts of ſalvation. Other works of obedience, as to do this or that good, to ſhun this or that evil, all theſe eſpecilly and particularly conſidered, do not concur to our ſaving health, as to the very making or marring of it. In the practice of all theſe particular good inſtances the motions and conduct of the Spirit are never wanting to them that are regenerate more or leſs, but ſufficient to have kept them blameleſs in every particular; but in many of theſe we ſin often, and are wanting to the co-operation of grace through our own ſtubbornneſs in the will, and ſenſuality in the affections.
I will conclude. You ſee how diverſly we are led by the Spirit, how many ſundry ways we are aſſoiled from Sin and Satan by the direction and efficacy of grace. The natural man is able of himſelf to bring forth no ſpiritual good work. The Lord doth totally, and with no aſſiſtance of vitiated nature, bring forth the firſt good preparatory grace in the will. From thenceforth unto converſion this previous preparatory grace is made effectual or uneffectual by mans free-will. In the act of converſion and renovation (wherein all the controverſie about free-will is moved) the Lord doth turn our heart unto himſelf, the will for the act being the paſſive ſubject, and at the ſame inſtant it is the cauſe of a good action in turning it ſelf to God in ſubſequent grace unto the end of our life, the will being made free from the dominion of ſin works together with the motions of celeſtial inſpiration. This is the ſum of all: If any thing be delivered too briefly, impute it to the compaſs of the time: If any thing be hard to be conceived, impute it to the deep diſcourſe of the matter; If any thing be defective in the diſcourſe, give Gods grace the glory of all, and impute it to my infirmity.