' " Sed quid illud est quo corporum sensus pulsantur, in agro cordis cui impen- dituv ista cultura, ncc radicem potest figere nee genneu emittere, nisi ille summus et ■verus Agricola potentia sui operis adhibuerit, et ad vitalem profectum ea quae sunt plantata perduxerit?" — Epist. ad Demetriadem.
- " Omni dictamini rectte rationis jjotest voluntas se conformare ; sed diligere Deum super omnia est dictamen recta; rationis; ratio enim dictat inter omnia diligenda esse aliqiiid summc diligcndum. IteiH homo errans potest diligere creaturam super omnia, ergo etiam Deum; mirum enim valde esset, quod voluntas se conformare possit dicta- mini erronco et non recto." — Biel, ii. Sent, distinc. 27, q. art. 4.
310 THE NATUEE, CAUSES, AND MEANS [BOOK III.
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 whereunto they are ap]3hed. And as sundry things are necessary to render tlie means of grace thus seasonable and congruous unto the present frame, temper, and disposition of the mind, so in such a con- gruity 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 pro- voke the minds of men, did he not help and assist them, when en- deavouring to turn to God, in the removal of prejudices and all sorts of moral impediments, men would continue and abide, as it were, dead in trespasses and sins, at least their endeavours after deliver- ance would be weak and fruitless."
This is all the grace, all the work of the Spirit of God, in our re- generation and conversion, which some will acknowledge, 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 mani- fested 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 Pelagius contended for of old; yea, he granted 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
1 "Hoc piarum mentium est, ut nihil sibi tribuant, sed totum gratioe Dei; uncle quantumcuuque aliquis det gratiaj Dei, etiamsi subtvahat potestati natuioe ant. liberi arbitrii a pietate non recedit ; cum vero aliquid gratise Dei subtraliitur et naturaj tribuitur quod gratia3 est, ibi potest periculum intervenire."— Cassander. Lib. Consult, art. Ixviii.
^ " Pelagiana lioeresis quo dogmate catbolicam fidem destruere adorta sit, et quibus impietatum veucnis viscera ecclesia3 atque ipsa vitalia corporis Christi volucrit occupare, notiora sunt quam ut opere narrationis indigeant. Ex his tamen una est blasphemia, nequissimum et subtilissimum germeu aliarmn, qua dicunt gratiam Dei secundum MERITA noMLNUM DARi. Cum cnim primum tantam naturas humane vellent astruere sanitatem, ut per solum liberum arbitrium posset assequi Deiregnum; eo quod tam plcne ipso conditionis suas prnesidio juvaretur; ut habens natural! ter rationalem intel- lectum facile bouum eligeret malumque vitaret, et ubi in uti'aque parte libera essent opera voluntatis, non facultatem his qui mali sunt ad bonimi deesse, sed studium. Cum ergo, ut dixi, totam justitiam hominis ex natural! vellent rectitudine ac possibilitate Eubsistere, atque lianc definitionem doctrina sana respueret, damnatum a catholicis sen- sum ct multis postea hiereticEe fraudis varietatibus coloratum, hoc apud se ingenio servaverunt, ut ad incipiendum, et ad proficiendum, et ad pei-severandum in bono ne- cessariam homini Dei gratiam proiiterentur. Sod in hac professione quo dolo vasa irae molirentur irrepcre, ipsa Dei gratia vasis misericordice revelavit. Ditellectum est enim, saluberi'imcque perspectum hoc tautum eos de gratia confiteri, quod qucedam libcro Arbitrio sit magistra, seque per cohortationes, per legem, per doctrinam, per creaturarum contemplationem, per miracula, pcrque terrores cxtrinsecus judicio ejus ostcntet; quo unusquisque secundum voluntatis sum motum, si qusesierit inveniat; si petiei'it, recipiat; si pulsaverit, introeat." — Prosp. ad Eufin. de Lib. Arbit.
CHAP, v.] OF EEGENERATION. 311
harangues, — namely, the suitableness of gospel principles and promises unto our wisdom and reason, antecedently unto any saving work of the Spirit on our minds, — is directly contradictory to the doctrine of our apostle, shall afterward 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 inquired after; and it is granted that this is, and ought to be, our first and principal inquiry ; 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 oi^inions.
It is pretended yet farther, that " grace in the dispensation of the word doth Avork 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 itself in the choice of that which is good, in believing and repenting, then the grace thus administered 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 persuasion only, no 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 gi-ace 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 anew, 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 analogy that there is between the forming of the natural body of Christ in the luomb, and the forming of his 'mystical body in regeneration. It makes the act of living unto God by faith and obedience to be a mere natural act, no fruit of the mediation or purchase of Christ; and allows the Spirit of God no more power or eflScacy in or towards our regeneration than is in a minister who preacheth the word, or in an orator who eloquently and pathetically persuades to virtue 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.