The Anatomy of Arminianism, Chapter 49
CHAP. XLIX
The weake obiections of the Arminians againſt Irreſistibility (that is, the infallible certainty of the conuerſion of the elect) are anſwered.
I. THeſe Sectaries doe lay the chiefe foundation of their cauſe, in that their falſe opinion, and already confuted by vsus. That God doth not adminiſter and ſupply the meanes to conuerſion and faith, by any abſolute and preciſe decree: For if God calling men, doth preciſely and abſolutely intend the conuerſion of no one man, it is not needefull that the conuerſion of any one ſhould preciſely follow the ſupplying of thoſe meanes. This their foundation, ſeeing it hath beene ouerwhelmed and caſt downe by vsus, the other things which they would build vponupon this muſt needes fall.
II. The Arminian conferrers at the Hage, doe very ill heape together many things, to the ouerthrowing whereof there is neede of no great contention. In the front of the battell, they ſet that place in the Acts, Chapter 7.15. Where Stephen doth lay it to the charge of the rebellious Iewes, that they hauehave alwaies reſiſted the holy-Ghoſt: Whence they inferre, that the holy-Ghoſt, when he worketh in man, doth not worke conuerſion vnreſiſtibly.
III. But they doe vnwiſely proue that which is not in controuerſie. For we doe not teach, we doe not acknowledge that irreſiſtibility which they attribute to vsus. This concluſion therefore doth not hurt vsus, who doe willingly confeſſe that the holy-Ghoſt doth not alwaies ſo worke in mens hearts that hee taketh away all reſiſtance. Furthermore, they ſuppoſe a thing which is moſt falſe, as a thing true and granted, to wit, that the holy-Ghoſt wrought in thoſe Iewes, and that they reſiſted the inward operation of the Spirit. Stephen chargeth the Iewes, that they alwaies reſiſted the eu dent teſtimony of the holy-Ghoſt, ſpeaking by the Prophets. This the following words of Stephen doe declare: Which of the Prophets hauehave not your fathers perſecuted? &c. Nor if Stephen ſhould ſpeake of the holy-Ghoſt dwelling in the impious, and vnbeleeuing Iewes (which yet is very falſe) would it thence follow that he ſpake of the ſpirit of Adoption, and of the grace peculiar to the elect, which doth certainely and infallibly worke faith and conuerſion in them alone?
IV. With this place, there likewiſe fall to the ground thoſe places in which the Scripture, Pſal. 78. Eſay 63. Matth. 23.37. Prou. 1.24. &c. ſaith, that the Iewes tempted God, and ſtirred him vp to wrath, and made ſad the ſpirit of his holineſſe; that the chickens would not be gathered; that they who were called refuſed; &c. All theſe (ſay I) are nothing to the purpoſe. The Scripture there ſpeaketh of vngodly and rebellious perſons; but in this queſtion it is ſpoken of the faithfull and the elect; and the queſtion is, whether it may be that they may neuer be conuerted, and may finally reſiſt the ſpirit of adoption. To the prouing of this, the places which ſpeaketh of Reprobates, which we confeſſe doe finally reſiſt God calling, and doe want the ſpirit of adoption, are plainely beſides the purpoſe. Finally, theſe Sectaries doe not proue, that in all theſe places it is ſpoken of a finall reſiſtance, of which alone it is ſpoken here.
But (ſay they) God, Ezechiel 18.31. doth command the Iſraelites to make them a new heart, and a new ſpirit. Whence they gather that man may performe what he is commanded, or reſiſt God commanding. I am aſhamed of this olde trifle and Pelagian colewort, ſo often brought againe, and as often reiected. Firſt of all, what neede is there to proue that an vnregenerate man is able not to obey this commandement of making him a new heart, ſeeing this alone he is able to doe, to wit, nor to obey; and he cannot obey? And that man can doe whatſoeuer God commandeth is an hereſie of the Pelagians, already confuted by vsus The precepts of God are not the meaſure of our powers, but the rule of our duty, the ſumme of our debt, the matter of our prayers, the ſcope of our ſtrife. But of theſe things more then enough.
VI. Fourthly, they pretend that place, Eſay 5. What could more hauehave beene done to my Vineyard, which I hauehave not done to it? Whence they inferre, that the grace of God doth not worke conuerſion in man vnreſiſtibly. This is a prodigious conſequence; and if it were good, yet the concluſion would touch neither the queſtion, nor vsus; who confeſſe that in the elect themſelues, conuerſion is not wrought without ſome reſiſtance. Adde to theſe, that to the queſtion wherein it is ſpoken of the conuerſion of ſeuerall men, a place ſpeaking of the calling of a whole nation is vnwiſely brought. When it is ſpoken of the certainty of the conuerſion of the elect, they ought not to bring a place ſpeaking of the rebellion of an incredulous and vnbeleeuing nation. Finally, they deale ſo as they who are very carefull, leſt they ſhould ſay any thing that ſhould make to the purpoſe.
VII. By the way, the Reader ſhall obſerue, that vnproper phraſes, and ſpoken after the manner of men, ought not to be taken as properly ſpoken. God is figuratiuely ſaid to hauehave wiſhed and expected fruit from his vine. Deſires, and griefe, as if hauing ſpent his labour in vaine he had failed of his propounded end, cannot happen to God: When God doth wiſh the conuerſion of men, as Pſal. 81.14. he doth inſinuate nothing elſe, then that the conuerſion of man is acceptable to him: So when he is ſaid to expect fruit from the Vine, or from the Fig-tree, that is, from the Church, or from particular men; and when the Vine diſappointed his hope, not preſently to plucke it vp by the rootes; vnderſtand, that God doth require and demand obedience, and that when that which ought to be done is not done, he is not preſently ready to puniſh, but doth deferre it, Luke 13.9. God doth not expect thoſe euents which hee fore-knoweth will not come to paſſe: Much leſſe doth he expect thoſe euents in the godly, which hee himſelfe is to worke.
VIII. They ſtumble at the ſame ſtone, when they cite that of Ezechiel, Chap. 12. Verſ. 2. Sonne of man, thou dwelleſt in the midſt of a rebellious houſe, who hauehave eyes to ſee, and ſee not, &c. Whence they inferre that man indeede hath eyes, and eares, and power of conuerting himſelfe, but he is able to reſiſt. Vnwiſely ſpoken; for who doth deny that man is able to reſiſt? yea, of his owne nature hee can doe nothing elſe. Why doe they heape vp to vsus the examples of reprobates and wicked men, in the queſtion whereby it is demanded whether it may come to paſſe that hee who is elected can finally reſiſt grace, and fall from it? By the way, the Reader ſhall remember, that of the ſame people to whom eares & eyes are here attributed, God doth thus ſpeake, Deut. 29.4. The Lord hath not giuen you a heart to vnderſtand, nor eyes to ſee, nor eares to heare, to this day. For there are two kindes of eyes, ſome, which onelyonly the faithfull hauehave, to wit, the eyes of faith; ſome, which reprobates may hauehave, who ſeeing and willing doe periſh; who ſeeing doe not perceiue, and doe heare heauily with their eares, Mat. 13.26.27. theſe mens eyes are carnall and cloudy; theſe men, naturall reaſon being their guide, hauehave a ſuperficiall knowledge which doth not affect the heart, or if any diuine light hath riſen to them, it doth rather dazle their eyes then enlighten them; yea, that knowledge which they hauehave, they endeauour to choake, willingly groping at noone day.
IX. The places of Scripture which they adde, they doe in the ſame manner miſ-alleadge, Zach. 7.11. Eſay 6.9. Mat. 13.4. Acts 28.25. and 26. By which places, no other thing can be proued, then that reprobates and rebellious perſons may refuſe the grace of God, and reſiſt his admonitions; which we willingly confeſſe: But what is this to finall reſiſtance in the Elect?
X. They doe gloriouſly boaſt of the words of Chriſt, Mat. 11.21. Woe vntounto thee Corazin, woe vntounto thee Bethſaida; for if the mighty workes which were done in you, had beene done in Tyre and Sydon, they would hauehave repented long agoe in ſacke-cloath and aſhes. The like place you hauehave, Ezech. 3.6. Out of the place of Matthew they thus diſpute.
That grace by which ſome men, to whom it is giuen, hauehave not beene conuerted, and others had beene conuerted if the ſame had beene giuen to them, is reſiſtible.
But the grace of conuerſion is ſuch.
Therefore the grace of conuerſion doth not worke vnreſiſtibly.
There was no cauſe that they ſhould ſo labour in the prouing of either propoſition, ſeeing wee willingly admit of the concluſion: Wee know that the elect themſelues doe reſiſt the grace of God, although not perpetually, nor ſo that the grace of God ſhould be finally hindred. The queſtion is, whether it may come to paſſe, that the elect may ſo reſiſt the grace of God, that they may neuer be conuerted, or that they may extinguiſh it, and finally hinder it. The good men doe not touch this queſtion, but doe wander other where.
X. Yet doe they not vphold thoſe two propoſitions with fit proofes. The Maior and firſt propoſition they thus proue: If Grace worke conuerſion in man by an vnreſiſtible force, it ſhould alwayes and eueryevery where worke with the like efficacy. But I deny that that will follow: For although grace ſhould vnreſiſtibly worke conuerſion in all men that are conuerted, yet it might come to paſſe, that it ſhould worke in ſome men with greater efficacie, to wit, in thoſe who are ſo affected that they doe preſently and without delay follow God calling, and are inflamed with greater zeale and feruency then others, who obey more ſlackly and ſlowly.
XII. They proue the Minor and ſecond propoſition, by the example of the men of Tyre: But they ſuppoſe (without any proofe) that Chriſt in this place doth ſpeake of true conuerſion, by which they are conuerted to whom God doth giuegive true faith and repentance: Which ſurely is a great demand. For ſeeing the men of Tyre and Sydon did not pertaine to the election of God, becauſe they neuer were conuerted, if the miracles had beene done amongſt them, which were done amongſt the men of Corazin, they might hauehave beene touched with a reuerence, and hauehave beene affected with the ſence of their ſinne, and hauehave beene caſt downe with that repentance which is bred by the feare of puniſhment; ſuch as was the repentance of Ahab, 1 King. 21. and of the greater part of the Niniuites, as the ruine of Niniuie a while after doth declare, as we learne, Neh. 1.1. and out of the laſt Chapter of Tobias. In which thing, the men of Tyre had beene more praiſe-worthy, then the men of Corazin, who among ſo many miracles did not feele the leaſt touch of griefe, nor gaue any ſignes of repentance. But I deny, that it was in the power of the men of Tyre to obtaine true faith, and to perſeuere in it: without which yet there is no true repentance. And truely the Arminians ſeeme to me to accuſe God of deceitfull enuie, and ill will, becauſe hee knew that the men of Tyre were ſo affected, that if thoſe miracles had come to them, they had ſeriouſly repented, and come to ſaluation; and yet he enuied this benefit to them, which notwithſtanding he beſtowed on a people whom hee knew would neither be conuerted by miracles, nor by preaching.
XIII. In the ſeauenth place they thus diſpute:
They who may reſiſt the word of Grace and ſaluation, may alſo reſiſt the ſpirit of repentance. But men may reſiſt the word of grace and ſaluation: Therefore the ſame men may alſo reſiſt the ſpirit of repentance.
We admit of the concluſion in that ſence which I hauehave often ſaid. They proue the Minor by the examples of reprobates, whom we know doe finally reſiſt: But here it is ſpoken of the elect, and the queſtion is, whether they may ſo reſiſt grace that grace may be ouercome and finally extinguiſhed. This which is the thing to be proued, and is the ſtate of the queſtion, they leaue vntouched.
XIV. Being driuen from the Scripture, they flye to Reaſon, and thus frame a Syllogiſme:
That which is required of vsus in the Goſpell for due and filiall obedience, that is not wronght in vsus by an vnreſiſtible power.
But faith and repentance are required of vsus in the Goſpell for due and filiall obedience:
Therefore they are not wrought in vsus by an vnreſiſtible power.
The Minor hath no neede of proofe. The Maior they proue thus; becauſe that which is onelyonly done in man by another, ſo that he onelyonly behaueth himſelfe paſsiuely in it, cannot be called obedience.
All theſe things are grounded on a double calumny: The firſt is, whereby they faigne that wee teach that conuerſion is wrought in vsus vnreſiſtibly: The other, whereby they attribute to vsus, that we ſay conuerſion and faith is wrought by God without vsus; and that men in conuerſion behaue themſelues onelyonly paſſiuely. Truely we acknowledge no ſuch conuerſion, in which man ſhould doe nothing but onelyonly ſuffer; we know that man is ſo drawne by a ſweet and effectuall motion, and that his will is ſo bent and turned, that of vnwilling he is made willing, and doth worke, and is moued of his owne accord: We know that it is man himſelfe that doth beleeue and repent, and not God. But we ſay that God doth giuegive to man, that he may be able to beleeue and repent: No otherwiſe then the fruit doth moue it ſelfe in the wombe, and yet the motion it ſelfe and the power of mouing, it hath from God: It is ſufficient to obedience, that man doth voluntarily obey God.
XV. And here we entreate the Reader that hee would ſtay a little, and take notice, how inconſiderately the Arminians deale here, and how aduerſe and contrary they are to themſelues. They deny that conuerſion can be called obedience, if man doe onelyonly behaue himſelfe paſſiuely in it: But they themſelues teach, that man doth onelyonly behaue himſelfe paſſiuely, in the beginning of his conuerſion, which yet all the Arminians acknowledge to be obedience. Their words are theſe in their Epiſtle againſt the Walachrians, pag. 69. and 70. Whether we ſay that the will is moued by the ſpirit onelyonly by the fore-going operations of the vnderstanding or that there is a certaine new energeticall and operatiue quality infuſed to it, we alwaies determine that the will is firſt moued, that is, behaueth it ſelfe paſsiuely, before it doth actiuely moue it ſelfe to that which is good. This they ſay, but that is eſpecially to be noted, that the Arminians doe with one mouth teach, that the vnderſtanding is vnreſiſtibly enlightned by God; that is, that knowledge is ſo giuen by God that it cannot be reſiſted, when yet that knowledge is a kinde of obedience. For the Scripture doth eueryevery where command vsus to know and vnderſtand, Pſalme 2.10. Mat. 15.10. and 2 Tim. 2.7. Is not the earneſt alacrity of the Angels, to fulfill the commands of God, obedience? yet they cannot reſiſt God commanding, nor can they deſire to reſiſt.
XVI. Laſtly, they heape together abſurdities, which they think may be drawn for that power which they call irreſiſtible: They ſay that it doth follow from thence, that no other can be conuerted then they that are indeede conuerted: And that no man can be conuerted, before hee be conuerted indeede. But this ought to be ſo farre from ſeeming abſurd, that on the contrary, it is impious to beleeue that any one may be conuerted and regenerated, but hee whom God doth conuert and regenerate, and to whom he giueth faith and the ſpirit of adoption; or that any one can be conuerted before God conuert him. For if we be all by nature dead in ſinne, it is certaine, that there are no other that can riſe out of that ſpirituall death, then they that doe indeede riſe. And if faith and the ſpirit of adoption is a gift of God proceeding from his meere grace; it is plaine, that they at length can be conuerted to whom God doth giuegive grace, whereby they may be conuerted in act. And ſeeing we are brought to that paſſe, that there is no man who doth not reſiſt God calling, it appeareth that no man can be conuerted, but he from whom God hath taken away this reſiſtance and hath broke his hardneſſe. Let theſe new Semipelagians looke to it and conſider with what face they dare maintaine, that an vnregenerate man hath power of conuerting himſelfe, before God conuert him in act, and how they can defend themſelues againſt ſo many places of Scripture, and ſo many reaſons and proofes, which we hauehave brought in the three and thirty Chapter. Can they bring an example (out of all records of Stories) of any one who hath obtained faith and ſaluation, by thoſe gifts which doe happen to all men, euen to Heathens and vnregenerate perſons?
XVII. That no man can conuert himſelfe before he be conuerted and drawne by God, the Scripture doth eueryevery where witneſſe: Conuert vsus, and we ſhall be conuerted, Ier. 31.18. Lament. 5.21. Draw me, and wee will runne after thee, Cant. 1.4. Could the Thiefe conuert himſelfe, before Chriſt after a meruailous and vtterable manner changed his heart, among ſo many occaſions of doubting, and in the flight and feare of the Apoſtles themſelues? Could Paul conuert himſelfe before he was called from heauen by Chriſt? Surely godly mens eares are vnacquainted with this opinion, and it is of the Pelagian vaine. By this meanes the decree of God is aboliſhed, by which he determined to vſe the miraculous confeſſion of the Thiefe to ſhew the efficacy of the death of Chriſt, and his diuine power in the very height of griefes and reproaches, and for a notable euidence of the election of grace. God might hauehave beene diſappointed of theſe ends, if the Thiefe might hauehave conuerted himſelfe ſome years before. God indeede did not hinder that hee ſhould not be conuerted: but whereas all men of themſelues and of their owne nature are vnable to conuert themſelues, concerning thoſe whom he decreed to conuert, he determined with himſelfe in what time and manner he would conuert them.
XVIII. But (ſay they) if no man can be conuerted, but he whom God doth conuert in deede and in act, it will thence follow that the reſt who are called, are called in vaine, and that God ſhould deale diſſemblingly and vnwiſely, who ſhould call them to ſaluation, and yet withdraw the meanes neceſſary to obtaine ſaluation.
I anſwere, that this word withdrawing, doth ſufficiently proue how vnfaithfully they deale. For there is none of vsus thinkes that God doth withdraw from them who are not conuerted, the meanes neceſſary to ſaluation: For if he ſhould withdraw thoſe meanes from them, hee ſhould take from them that which they had: But no vnregenerate man euer had all the meanes neceſſary to ſaluation. It is one thing to withdraw the meanes neceſſary to ſaluation, and another thing not to giuegive them. It is one thing to pull out the eyes of the blinde, and it is another thing not to cure him that is blinde. It is ſufficiently manifeſt that God doth not giuegive to all men, all the meanes neceſſary to ſaluation: For there are infinite people, to whom he doth not ſend preachers of the Goſpell: And to very many, to whom the Goſpell is preached hee doth not giuegive faith and the ſpirit of Adoption. But they alone beleeue, who are fore-ordained to eternall life, Act. 13. All which things are aboundantly proued in the former Chapters. Neither yet can God therefore be accuſed of folly or diſſembling, who doth call thoſe whom hee knoweth will not follow, & to whom he doth not giuegive the power of comming. For hee doth not deale diſſemblingly, nor vnwiſely, who doth require from man that which hee is not able, if he owe it, and if man himſelfe is the cauſe of his diſability. For God hath not loſt his right by the wickedneſſe of man; nor is he bound to ſupply to all men the meanes of paying what they owe, and of performing what they are commanded. Nor doth he vnwiſely or diſſemblingly call the virgins who wanted oyle, although hee would not adminiſter oyle to them, of which they themſelues ought in time to hauehave had a care. Neither is it any doubt but that God doth require from eueryevery man, yea, from the heathen themſelues the perfect obedience of the law, which notwithſtanding that it can be perfectly fulfilled by them, the Arminians themſelues, vnleſſe it be fearefully and doubtfully, dare not affirme. God doth not in vaine call thoſe whom he knoweth will not follow, becauſe he doth not deale vainely, who doth exact that which iuſtice doth require. Nor is it equall that although in a promiſcuous and mingled multitude there are many reprobates, the word of God ſhould therefore not be preached to that multitude, and the naughtineſſe of wicked men ſhould defraud the good, and that thereby ſomething ſhould be taken away, and detracted from the commodities of the elect. Nor is the Goſpell preached in vaine to thoſe that are obſtinate, ſeeing that by their obſtinacy, and by the puniſhments that follow it, the godly are brought to a wholeſome feare, and are turned and drawne to prayer, and to the acknowledgement of the mercy of God to them. God did not in vaine ſend Moſes to Pharaoh, … Z…ch. 3.and Ezechiel to the Iewes, although God himſelfe fore-warned that Pharaoh would not obey Moſes, nor the Iewes Ezechiel. Therefore here is no abſurdity, how odiouſly ſoeuer they cry out vponupon it. Theſe ſcoffing men, that they might procure enuy to vsus, doe boaſtingly caſt out theſe things among the vnskilfull common people, and doe raiſe bubbles in a ſhell, which are blowne away with the leaſt breath.
XIX. They alſo heape together reproachfull calumnies, falſely attributing thoſe things to vsus which we doe not beleeue: To wit, that God calleth thoſe who are not conuerted, purpoſely and onelyonly for this end, that they might be inexcuſable: Which thing, farre be it from vsus that wee ſhould ſay. Wee ſay indeede that this doth happen, but wee doe not ſay, that this is the onelyonly end propounded by God. Wee doe not thinke that the reprobates are onelyonly therefore called that they might be made inexcuſable, although by deſpiſing that calling they bring greater damnation vponupon themſelues. God indeede doth offer his Goſpell to thoſe that will reiect it, but not to that end that they might reiect it. The end propounded to God in calling thoſe whom hee knoweth will not obey, is to require that which they owe, and to declare what is acceptable to him. Doth hee not alſo call, warne, and threaten them, that at the leaſt they might be ſo much conſtrained by feare, that they might not hurt thoſe that are good; And that by the example of their ſtubborneneſſe, which goeth not vnpuniſhed, the godly might learne to feare, and by comparing their condition with thoſe to whom God hath not vouchſafed the like grace, they might more earneſtly louelove God for the prerogatiue granted to them?
XX. Theſe Sectaries obiect againe, That by this meanes, ſome men hauehave matter and cauſe of ſecurity miniſtred to them, and of the contempt of thoſe meanes which God is wont to vſe to worke conuerſion, ſuch as are the preaching of the word, &c. For if no man can conuert himſelfe before this vnreſiſtible drawing, and as ſoone as he is vnreſiſtibly drawne he muſt needes be altogether conuerted, then all our care and diligence is voide and vnprofitable: And to others there is matter of perpetuall doubtings miniſtred as long as they feele no ſuch drawing.
We hauehave already aduertiſed that this opinion is falſely laid vponupon vsus. That God doth draw a man vnreſiſtibly. We onelyonly ſay, that the elect, although they may reſiſt a long time, yet at length they obey God calling, and their voluntary conuerſion is wrought certainely and infallibly, and that it cannot come to paſſe that they ſhould neuer be conuerted, or being conuerted, that they ſhould finally fall away, and the grace of God ſhould be at length extinguiſhed, and be finally ouercome by the reſiſtance of the fleſh.
XXI. We deny, that ſecurity or contempt of the word can follow from ſuch drawing, ſeeing that that grace it ſelfe doth create in vsus care and diligence. See I pray, how ill theſe things ſquare together, and how vnfitly it is ſaid that the grace of God doth hinder godly carefulneſſe, ſeeing that this carefulneſſe it ſelfe is a part of grace: For how ſhould grace, by which a man is regenerated, corrupt him? Or how ſhould grace, by which he is ſtirred vp and pricked forward, giuegive him ouer to a languiſhing idleneſſe? Therefore they doe, as if I ſhould ſay, that a man is killed by the reſurrection, or that hee is blacked ouer with a white colour: For they ſay that negligence is brought by that grace which doth beget godly care.
XXII. And there is no doubt but that the ſame abſurdity may be drawne from the opinion of Arminius, whereby he thinkes that ſome men are drawne of God by a congruent and agreeable manner and time, by which, they that are called doe moſt certainly follow. For I may ſay that by this doctrine mens conſciences are caſt into a deep ſleep: for there wil be ſome men who will ſpeake thus: To what purpoſe is it to be carefull? Our endeauor is in vaine if we are not drawn after a congruent manner. And I doubt whether I am drawne after a congruent manner, or no. Hence commeth negligence, and a faith floating in vncertainty.
XXIII. That is no better which they adde, That to ſome men there is matter of perpetuall doubtings ſo long as they feele no ſuch drawing. This abſurdity is very abſurdly vrged by the Arminians, who, with all their power, doe impugne the certainty of ſaluation whileſt they command men to doubt of perſeuerance. For let vsus imagine that doubtings of ſaluation are bred by this our doctrine: Doe they condemne that in vsus which they alow in themſelues? Wee doe not deny that doubtings doe ſometimes creepe on godly and good men, but yet thoſe doubtings muſt needes diminiſh little by little, as they are more affected with the ſence of the grace of God, and as their faith is increaſed. But it is not needefull that he who is already conuerted and doth beleeue, ſhould feele himſelfe to be drawne vnreſiſtibly, that is, to be ſo drawne as he cannot reſiſt. For wee place the infallible certainty of conuerſion not in the ſence of man, who doth feele that hee cannot reſiſt, but in the decree of God, by which it muſt needes be that they come to Chriſt whom hee hath elected to ſaluation. So the cauſe that the bones of Chriſt could not be broken, was not in the hardneſſe of thoſe bones, but in the purpoſe of God, who forbad they ſhould be broke. And therefore it may come to paſſe, that they who ſhall certainely be ſaued by the decree of God, doe not certainely know of their ſaluation, and are often troubled with riſing doubts. There are ſome to whom, after many yeeres of their life led ſoberly and godly, the confidence of ſaluation is at laſt giuen them at their death. Nor is it needefull that the faithfull man ſhould trie himſelfe whether hee be drawne with an vnreſiſtible power, but whether after ſerious and earneſt repentance hee doth ſo wholy reſt himſelfe in the death of Chriſt, and in the promiſe of God, that thereby he might be ſtirred vp to piety, and to the feare of God. Whoſoeuer doth feele himſelfe to be thus affected, ought not ſcrupulouſly to weigh and examine the poyſes and drammes of the efficacy of the ſpirit of God, and of vnconquerable grace, but ſo to order himſelfe, that he may repreſſe his riſing doubts by prayer, and by the remembrance of the promiſes of God, and that hee may breake and bruiſe the ſerpentine power of his luſts reſiſting the Spirit.
XXIV. And if any one doth otherwiſe, we are not they who can preuent all euils, or cure vices; knowing that by the beſt documents and leſſons, the occaſion of ſinning may be taken, and that the beſt things may be wreſted to the worſe part.
XXV. I omit, that theſe Sectaries ioyne thoſe things which cannot be coupled together, and doe make thoſe things appoſite and agreeing, which are oppoſite and diſagreeing. For they faigne, that hee that hath true faith, may doubt whether he be ſeriouſly and indeede conuerted. Which ſurely is impoſſible: for true faith doth ſtirre vp in man, ſerious and true repentance, and the louelove of God, which cannot be in man but it muſt be felt.
XXVI. Finally, the diſcommodities which theſe Sectaries doe pick out of our doctrine may be auoided: but the doctrine of the Arminians doth enwrap mens conſciences, in vnauoydable euills. For hereby is man puffed vp with pride, teaching, that man can ſeparate himſelfe: that he can conuert himſelf: that he can conuert himſelf before he be conuerted in act by God: that man hath wherof he may boaſt: that God is bound to giuegive him ſufficient grace: that God doth giuegive to man, what he is indebted to him: that the grace of God is not the totall cauſe of faith: that the grace of God is ſubiected to mans free-will. And on the other ſide Arminianiſm… doth vexe mens conſciences with a carefull doubting. For who can be certaine of his ſaluation, if our ſaluation is not certaine by the election and decree of God? And if the number of the elect be not certaine by the will of God? Or if God hath elected no man, but being conſidered as already dead? Or if the certainty of ſaluation doth reſt on the ſtrength of free-will, in the power whereof it is to perſeuere, or not to perſeuere? to beleeue or not to beleeue? to cauſe that God ſhould be partaker of his deſire, or ſhould faile of his propounded end? Surely if there be place giuen to this deadly doctrine, faith and Chriſtian humilitie is loſt. For it muſt needs be that they muſt be moſt doubtfull, who are moſt proud. It muſt needes be that the expectation of thoſe men muſt hang in ſuſpence, who make the will of man, a floating and vnſtable thing, the foundation of their hope. Surely Satan doth therefore puffe vp theſe men with pride, that they might be burſt in pieces, and doth lift them vp on high, that being caſt downe from on high, he might more grieuouſly break them and cruſh them to pieces.
XXVII. But to that our obiection, by which we ſaid, That if God doth worke in vsus onelyonly by the manner of perſwaſion, he is not the efficient cauſe of faith, but onelyonly the ſtirrer vp thereof by the manner of an obiect; as Satan himſelfe doth make it manifeſt, who is not the efficient cauſe of the ſinne of man, although he doth ſtirre vp and inſtigate, and worke effectually in the ſonnes of rebellion; to this obiection the Arminians anſwere nothing: But they obiect on the contrary ſide, If God (ſay they) doth conuert thoſe which are his (which are farre the leſſer part) vnreſistibly, and Satan doth auert and turne away the greater part reſiſtibly, therin Satan is of more power then God, who by leſſe and inferiour helpes can execute his purpoſe in many more men. Theſe good men doe alwaies put that their word vnreſiſtibly, for certainely and infallibly. But to the purpoſe, I deny that they whom God doth draw and effectually conuert, are fewer then they whom Satan doth auert and turne away. Indeede it is not to be doubted but that ſome in the beginnings of their conuerſion, are remoued from that beginning by the ſubtlety of Satan; But theſe are but few in compariſon of them who neuer felt any aſſaults, or pricks of repentance: Satan doth not auert theſe, ſeeing theſe are auerſe by their owne nature. And whatſoeuer Satan doth is but ſmall in compariſon of the efficacy of the ſpirit of God in the elect. For Satan found men prone to ſinne, and thruſt them foreward that were falling; nor is it any doubt but that the reprobates are not carried ſo much by the impulſion of Satan, as by their owne. Certainly it is a greater thing to heale a few that are deadly wounded, then to exacerbate and make more angry & grieuous the wounds of many, and to poure vinegar on the Vlcer: It is farre more eaſie to thruſt them forward that are falling, then to raiſe them that are fallen: to kill ten that are about to die, then to reſtore one to life that is dead.
XXVIII. And here they exclaime, that mans nature is auerted and ouerthrowne, while it is neceſſarily determined and limited to one thing. I anſwere; If by the word neceſsitie be vnderſtood not conſtraint nor naturall neceſſitie (ſuch as is the poiſe and inclination of all heauy things to the center of the world,) but an infallible certainty, and that voluntary and ſpontaneus, by ſuch a neceſſity nature is not ouerthrowne. The nature of Angels is neceſſarily determined and limited to that which is good, and yet it is not therefore ouerthrowne. Our nature is neceſſarily determined and directed to the deſiring of felicity, and yet it is not therefore deſtroyed. The will of the Iſraelites, whoſe hearts God touched, that they ſhould cleaue vntounto Saul, 1 Sam. 10.26. The will of Eſau yeelding with a ſuddaine change to the embracing of his brother, Gen. 33. The will of the Thiefe crucified with Chriſt; and of Paul, in the very point of conuerſion, were determined & limited to one thing; and yet force was not therefore offered to their free-will, or their nature deſtroyed. The vehemency of him that is thirſtie mouing him to the drinke that is offered, is determined and limited to that one thing, and yet he doth not therefore ceaſe to be a man, nor is his nature therefore ouerthrowne. God hath ſome ſecret and vnperceiueable meanes, by which he can bow mans will, the liberty thereof being vntouched.