[1.] The opposition is not ad idem. The enmity and opjiosition that is acted by the will against grace is against it as ohjectively pj'oposed unto it. So do men " resist the Holy Ghost," — that is, in the external dispensation of grace by the word. And if that be alone, they may always resist it; the enmity that is in them will prevail against it: "Ye do always resist the Holy Ghost." The will, there- fore, is not forced by any power put forth in grace, in that way where- in 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 will's opposition, for it is not proposed unto it as that which it may accept or refuse, but worketh effectually in it.
[2.] The will, in the first act of conversion (as even sundry of the schoolmen acknowledge), acts not but as it is acted, moves not but
' " Christus non dicit, duzerit, ut illic aliquo modo intelligamus prsecedere voluntatem ; sed dicit, traxerit, quis autem traliitur si jam volebat ; et tamen nemo venit nisi velit, trahitur ergo miris modis ut velit, ab illo qui novit intus in ipsis liominum cordibus operari ; non ut homines, quod fieri non potest, nolentes credant, sed ut volentcs ex no- lentibus fiant." — August, cont. Duas Epist. Pelag. cap. xix.
" Certum est nos velle cum volumus, sed ille facit ut velimus bonum, de quo dictum est, Deus est qui operatur in nobis velk." — Idem de Grat. et Lib. Arbit. cap. xvi.
320 THE NATURE, CAUSES, AND MEANS [BOOK III
as it is moved ; and therefore is j^assive therein, in the sense immedi- ately to be explained. And if this be not so, it cannot be avoided but that the act of our turning unto God is a mere natural act, and not spiritual or gracious; 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 itself, 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. i. cap. 19 : " Trahitur [homo] niiris modis ut velit, ab illo qui novit intus in ipsis cordibus hominum operari; non ut homines, quod fieri non potest, nolentes credant, sed ut volentes ex nolentibus fiant." The Holy Spirit, who in his power and operation is more intimate, as it were, unto the principles of our souls than they are to themselves, 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 declares the nature of this work of regeneration, as it is an inward spiritual work, I shall, therefore, confirm the truth proposed with evident testimonies of Scripture, and reasons contained in them or educed from them.
First, The work of conversion itself, and in especial the act of believing,'^ ot faith itself, is expressly said to be of God, to be wrought in us by him, to be given unto us from him. The Scripture says not that God gives us ability or power to believe only, — namely, such a power as we may make use of if we will, or do otherwise; but faith, repentance, and conversion themselves are said to be the work and effect of God, Indeed, there is nothing mentioned in the Scriptures concerning the communicating of power, remote or next unto the mind of man, to enable him to believe antecedently unto actual 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 liberty of the will, we have given an account concerning ; but for
' » Restat ut ipsam fidem unde omnis justitia sumit initium, non humano, quo isti extolluntur, tribuamus arbitrio, nee ullis precedentibus meritis, quoniam inde inci- piunt bona quoscunque sunt merita, sed gratuitum Dei donum esse fateamur, si gratiam veram, id est, sine niei'itis cogitemus." — August. Epist. cv.
" Nolens ergo his tarn claris testimoniis repugnare, et tamcn volens a seipso sibi esse quod credidit quasi compouat cum Deo ut partem fidei sibi vendicet, atque illi partem relinquat ; et quod est elatius, primam tollit ipse, sequentem dat illi ; et in eo quod dicit esse amborum, priorem se, facit posteriorem Deuin." — August, de Praedest. Sanct. cap. ii.
CPIAP. v.] OF REGENERATION. 321
tliat which some call a "next power/' ^ or an ability to believe in order of nature antecedent unto believing itself, wrought in us by the grace of God, the Scripture is silent. The apostle Paul saith of him- self, ndvTa ig^vu sv Tui hdvvafiovvTi //.s Xpiffrw, Phil. iv. 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 act- ing : but this is not a power for the first act of faith, but a power in them that believe. Such a power I acknowledge, which is acted in the co-operation of the Spirit and grace of Christ with the grace which believers have received, unto the performance of all acts of holy obedience; 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 itself, without the renewed co-working of the Spirit of Christ, it is not able or sufficient 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.