A Display of Arminianism, Argument · Chapter 14
CHAP. XIIII.
Of our converſion to God.
HOw little or nothing at all it is that the Arminians aſſigne to the grace of God, in performing the great worke of our Converſion, may plainly appeare from what I have ſhewed already, that they aſcribe to our owne free-will: So that I ſhall briefly paſſe that over, which otherwiſe is ſo copiouſly delivered in holy Scripture, that it would require a farre larger diſcuſſion. A prolixe confirmation of the truth we profeſſe, will not ſuit ſo well with my intention, which is meerly to make a diſcovery of their errors, by not knowing the depths whereof, ſo many are deceived and inveigled.
Two things in this great conjunction of grace and nature, the Arminians aſcribe unto Free-will: Firſt, a power of co-operation and working with grace, to make it at all effectuall. Secondly, a power of reſiſting its operation, and making it altogether in effectuall: God in the meane time beſtowing no grace, but what awaits an act iſſuing from one of theſe two abilities, and hath its effect accordingly. If a man will co-operate, then grace attaines its end; if he will reſiſt, it returnes emptie. To this end they feigne all the grace of God beſtowed upon us, for our converſion, to be but a morall perſwaſion by his word, not an infuſion of a new vitall principle by the powerfull working of the holy Spirit. And indeed granting this, I ſhall moſt willingly comply with them, in aſſigning to Free-will one of the endowments before recited, a power of reſiſting the operation of grace: but inſtead of the other, muſt needs aſcribe to our whole corrupted nature, and every one that is partaker of it, an univerſall diſabilitie of obeying it, or coupling in that worke which God by his grace doth intend. If the grace of our converſion be nothing but a morall perſwaſion, we have no more power of obeying it, in that eſtate wherein we are dead in ſinne, then a man in his grave hath in himſelfe to live a new, and come out at the next call. Gods promiſes, and the Saints prayers in the holy Scripture, ſeeme to deſigne ſuch a kinde of grace, as ſhould give us a reall internall abilitie of doing that which is ſpiritually good? but it ſeemes there is no ſuch matter: for if a man ſhould perſwade me to leape over the Thames, or to flye in the Ayre, be he never ſo eloquent, his ſole perſwaſion makes me no more able to doe it, then I was before ever I ſaw him. If Gods grace be nothing but a ſweet perſwaſion (though never ſo powerfull) it is a thing extrinſecall, conſiſting in the propoſall of a deſired object, but gives us no new ſtrength at all, to doe any thing we had not before a power to doe. But let us heare them pleading themſelves to each of theſe particulars concerning Grace and Nature; and firſt for the nature of Grace.
God hath appointed to ſave beleevers by grace, that is a ſoft and ſweet perſwaſion, convenient and agreeing to their free-will, and not by any Almighty action, ſaithaDeus ſtatuit ſalvare credētes per gratiā, id eſt Ienem ac ſuavem liberoque ipſorum arbit…io convenientem ſeu congruam ſuaſionem, non per omnipotentem actionem ſeu motionem: Armin. Antip. fol. 211. Arminius. It ſeemes ſomething ſtrange, that the carnall minde being enmitie againſt God, and the will inthralled to ſinne, and full of wretched oppoſition to all his wayes, yet God ſhould have no other meanes to worke them over unto him, but ſome perſwaſion that is ſweet, agreeable and congruous unto them, in that eſtate wherein they are: and a ſmall exaltation it is of the dignitie and power of grace, when the chiefe reaſon why it is effectuall, as Alvarez obſerves, may be reduced to a well digeſted ſupper, or an indiſturbed ſleepe, whereby ſome men may be brought into better temper then ordinarie, to comply with this congruous grace. But let us for the preſent accept of this, and grant that God doth call ſome by ſuch a congruous perſwaſion, at ſuch a time, and place, as he knows they will aſſent unto it. I aske whether God thus calleth all men, or onelyonly ſome? if all, why are not all converted? for the very granting of it to be congruous, makes it effectuall. If onelyonly ſome, then why they and not others? Is it out of a ſpeciall intention to have them obedient? but let them take heed, for this will goe neere to eſtabliſh the decree of election: and out of what other intention it ſhould be,Corvin. ad Molin. they ſhall never be able to determine Wherefore Corvinus denies that any ſuch congruitie is required to the grace whereby we are converted,His ita expoſitis ex mente Auguſtini, &c. Armin. Antip. de elec. but onelyonly that it be a morall perſwaſion which we may obey if we will, and ſo make it effectuall. Yea and Arminius himſelfe after he had defended it as farre as he was able, puts it off from himſelfe, and falſly fathers it upon Saint Auſtine. So that as they joyntly affirme, bFatemur, allam nobis ad actum fidei eliciendum neceſſariam gratiam non agnoſci quam moralem… Rem act. Synod. ad art. 4.they confeſſe no grace for the begetting of faith to be neceſſary, but onelyonly that which is morall: whichcAnnuntiatio doctrinae Evangelicae, Popp. Auguſt. port. fol. 110. one of them interpreteth, to be a declaration of the Goſpel unto us. Right like their old Maſter dOperatur in nobis velle quod bonum eſt, velle quod ſanctum eſt, dum nos terrenis cupiditatibus deditos mutorum more animalium, tantummodo praeſentia diligentes, futurae gloriae magnitudine & praemiorum pollicitatione ſuccendit: dum revelatione ſapientiae in deſideriū Dei ſtupentē ſuſcitat voluntatem, dum nobis ſuadet omne quod bonum eſt. Pelag: ap: Aug. de grat. Ch. cap. 10.Pelagius, God, ſaith he, worketh in us to will that which is good, and to will that which is holy whileſt he ſtirs us up, with promiſe of rewards, and the greatneſſe of the future glory, who before were given over to earthly deſires, like bruit beaſts loving nothing but things preſent, ſtirring up our ſtupid wils to a deſire of God, by a revelation of wiſedome, and perſwading us to all that is good. Both of them affirme the grace of God, to be nothing but a morall perſwaſion working by the way of powerfull, convincing arguments, but yet herein Pelagius ſeemes to aſcribe a greater efficacie to it, then the Arminians, granting that it workes upon us, when after the manner of bruit beaſts, we are ſet meerely on earthly things: but theſe, as they confeſſe, that eVt autem aſſenſus hic eliciatur in nobis, duo in primis neceſſaria ſunt. 1. Argumenta talia ex parte: Dei, quibus nihil veri ſimiliter opponi poteſt cur credibilia non ſint. 2. Pia dociti…as animique probitas: Rem decla. cap. 17. ſect. 1.for the production of faith, it is neceſſarie that ſuch arguments be propoſed on the part of God, to which nothing can probably be oppoſed, why they ſhould not ſeeme credible: ſo there is (ſay they) required on our part, a pious docilitie and probitie of minde. So that all the grace of God beſtowed on us, conſiſteth in perſwaſive arguments out of the word, which if they meet with teachable mindes, may worke their converſion.
Secondly, having thus extenuated the grace of God, they affirme, fVt gratia ſit efficax in actu ſecundo pandet à libera voluntate: Rem. Apol. fol. 164.That in operation the efficacie thereof dependeth on Freewill, ſo the Remonſtrants in their Apologie. And gImo ut confidentius agam, dico effectum gratiae, ordinaria lege, pendere ab actu aliquo arbitrii: Grevin. a Ameſ. p. 198.to ſpeake confidently, ſaith Grevinchovius, I ſay, that the effect of grace, in an ordinary courſe dependeth on ſome act of our free-will. Suppoſe then that of two men made partakers of the ſame grace, that is, have the Goſpel preached unto them by the ſame meanes, one is converted, and the other is not; What may be the cauſe of this ſo great a difference? Was there any intention or purpoſe in God, that one ſhould be changed rather then the other? No: He equally deſireth and intendeth the converſion of all and every one. Did then God worke more powerfully in the heart of the one, by his holy Spirit then of the other? No: The ſame operation of the ſpirit alwayes accompanieth the ſame preaching of the word. But was not one by ſome Almightie action, made partaker of reall infuſed grace, which the other attained not unto? No: for that would deſtroy the liberty of his will, and deprive him of all the praiſe of beleeving. How then came this extreme difference of effects? Who made the one differ from the other, or what hath he, that he did not receive? Why all this procedeth meerly from the ſtrength of his owne free-will, yeelding obedience to Gods gracious invitation, which like the other he might have reiected. This is the immediate cauſe of his converſion, to which all the praiſe thereof is due. And here the old Idol may glory to all the world, that if he can but get his worſhippers to prevaile in this, he hath quite excluded the grace of Chriſt, and made it nomen inane, a meere title, whereas there is no ſuch thing in the world.
Thirdly, they teach, That notwithſtanding any purpoſe and intention of God to convert, and ſo to ſave a ſinner, notwithſtanding the moſt powerfull and effectuall operation of the bleſſed ſpirit, with the moſt winning perſwaſive preaching of the word, yet it is in the power of a man, to fruſtrate that purpoſe, reſiſt that operation, and reiect that preaching of the Goſpell. I ſhall not need to prove this, for it is that, which in direct tearmes they plead for: which alſo they muſt doe, if they will comply with their former principles. For granting all theſe to have no influence upon any man, but by the way of morall perſwaſion, we muſt not onelyonly, grant that it may be reſiſted, but alſo utterly deny, that it can be obeyed. We may reſiſt it I ſay, as having both a diſability to good, and repugnancie againſt it: but for obeying it, unleſſe we will deny all inherent corruption and depravation of nature, we cannot attribute any ſuch ſufficiency unto our ſelves.
Now concerning this weaknes of grace, that it is not able to overcome the oppoſing power of ſinfull nature, one teſtimony of Arminius ſhall ſuffice,hManet ſemper in poteſtate Lib. Arbit. gratiam datam rejicere & ſubſequentem repudiare, quae gratia non eſt omnipotens Dei, action cui reſiſti à libero hominis arbitrio non poſſit. Armin. Antip: fol. 243: It alwaies remaineth in the power of Free-will, to reiect grace that is given, and to refuſe that which followeth, for grace is no Almightie action of God to which Free-will cannot reſiſt. Not that I would aſſert in oppoſition to this, ſuch an operation of grace, as ſhould as it were, violently overcome the will of man, and force him to obedience, which muſt needs bee prejudicial unto our libertie: but onelyonly conſiſting in ſuch a ſweet effectuall working, as doth infallibly promote our converſion, make us willing, who before were unwilling: and obedient, who were not obedient, that createth cleane hearts, and reneweth right ſpirits within us.
That then which we aſſert in oppoſition to theſe Arminian Heterodoxies is, that the effectuall grace which God uſeth in the great worke of our converſion, by reaſon of its owne nature, being alſo the inſtrument of, and Gods intention for that purpoſe, doth ſurely produce the effect intended; without ſucceſſefull reſiſtance, and ſolely, without any conſiderable co-operation of our owne wils, untill they are prepared and changed by that very grace. The infallibilitie of its effect depends chiefely on the purpoſe of God, when by any meanes he intends a mans converſion, thoſe meanes muſt have ſuch an efficacie added unto them, as may make them fit inſtruments for the accompliſhment of that intention: that the counſell of the Lord may proſper, and his word not returne empty. But the manner of its operation, that it requires no humane aſſiſtance, and is able to overcome all repugnance, is proper to the being of ſuch an act, as wherein it doth conſiſt. Which nature and efficacie of grace, in oppoſition to an indifferent influence of the holy Spirit, a metaphoricall motion, a working by the way of morall perſwaſion, onelyonly propoſing a deſireable object, eaſie to be reſiſted, and not effectuall unleſſe it be helped by an inbred abilitie of our owne, which is the Arminian grace, I will briefly confirme, having promiſed theſe few things.
Firſt, although God doth not uſe the wills of men in their converſion, as maligne Spirits uſe the members of men in enthuſiaſmes, by a violently wreſted motion, but ſweetly and agreeably to their owne free nature; yet in the firſt act of our converſion, the will is meerely paſſive, as a capable ſubject of ſuch a worke, not at all concurring co-operatively to our turning. It is not, I ſay, the cauſe of the worke, but the ſubject wherein it is wrought, having only a paſſive capabilitie for the receiving of that ſupernaturall being which is introduced by grace. The beginning of this good worke is meerely from God, Phil. 1. 6. Yea faith is aſcribed unto grace, not by the way of conjunction with, but of oppoſition unto our wils: not of our ſelves, it is the gift of God: Epheſ. 2. 8. Not that we are ſufficient of our ſelves, our ſufficiency is of God: 2 Cor. 3. 5. Turne thou me, O Lord, and I ſhall be turned.
Secondly, though the will of man conferreth nothing to the infuſion of the firſt grace, but a ſubjective receiving of it, yet in the very firſt act, that is wrought in and by the will, it moſt freely co-operateth (by the way of ſubordination) with the grace of God: and the more effectually it is moved by grace, the more freely it worketh with it. Man being converted, converteth himſelfe.
Thirdly, we doe not affirme grace to be irreſiſtible, as though it came upon the will, with ſuch an over-flowing violence, as to beat it downe before it, and ſubdue it by compulſion to what it is no way inclinable; but if that terme muſt be uſed, it denoteth in our ſenſe, onelyonly ſuch an unconquerable efficacie of grace, as alwaies and infallibly produceth its effect. For, Who is it that can withſtand God? Acts 11. 17. As alſo it may be uſed on the part of the will it ſelfe, which will not reſiſt it: all that the Father gives unto Chriſt will come unto him: Ioh. 6. 37. The operation of grace is reſiſted by no hard heart, becauſe it mollifies the heart it ſelfe. It doth not ſo much take away a power of reſiſting, as give a will of obeying, whereby the powerfull impotencie of reſiſtance, is removed.
Fourthly, Concerning grace it ſelfe, it is either common, or ſpeciall: common or generall grace, conſiſteth in the externall revelation of the will of God by his word, with ſome illumination of the mind to perceive it, and correction of the affections, not to much to contemne it: and this in ſome degree or other, to ſome more to ſome leſſe, is common to all that are called: ſpeciall grace, is the grace of regeneration comprehending the former, adding more ſpirituall acts, but eſpecially preſuppoſing the purpoſe of God, on which its efficacy doth chiefly depend.
Fifthly, This ſaving grace, whereby the Lord converteth or regenerateth a ſinner, tranſlating him from death to life, is either externall or internall, externall conſiſteth in the preaching of the word, &c. whoſe operation is by the way of morall perſwaſion, when by it we beſeech our hearers in Chriſts ſtead, that they would be reconciled unto God, 2 Corinth. 5. 20. and this in our converſion is the inſtrumentall organ thereof: and may be ſaid to be a ſufficient cauſe of our regeneration, in as much, as no other in the ſame kinde is neceſſary: it may alſo be reſiſted in ſenſa diviſo, abſtracting from that conſideration, wherein it is looked on as the inſtrument of God for ſuch an end.
Sixthly, internall grace, is by Divines diſtinguiſhed into the firſt, or preventing grace, and the ſecond following cooperating grace, the firſt is that ſpirituall, vitall principle that is infuſed into us by the holy Spirit, that new creation, and beſtowing of new ſtrength, whereby we are made fit and able for the producing of ſpirituall acts to beleeve and yeeld Evangelicall obedience: For we are the workmanſhip of God created in Chriſt Ieſus unto good workes, Epheſ. 2. 10. By this God gives us a new heart, and a new ſpirit he puts within us, he taketh the ſtony hearts out of our fleſh, and gives us a heart of fleſh, he puts his ſpirit within us, to cauſe us to walke in his ſtatues, Ezek. 36. 26, 27.
Now this firſt grace is not properly and formally a vitall act, but cauſaliter only, in being a principle moving to ſuch vitall acts within us. It is, the habit of faith beſtowed upon a man, that he may be able to elicate and performe the acts thereof; giving new light to the underſtanding, new inclinations to the will, and new affections unto the heart. For the infallible efficacie of which grace, it is that we plead againſt the Arminians, and amongſt thoſe innumerable places of holy Scripture confirming this truth, I ſhall make uſe only of a very few reduced to theſe three heads.
Firſt, Our converſion is wrought by a divine Almighty action, which the will of man will not, and therefore cannot reſiſt: the impotency thereof, ought not to be oppoſed to this omnipotent grace, which will certainly effect the worke, for which it is ordained: being an action not inferiour to the greatneſſe of his mightie power, which he wrought in Chriſt when he raiſed him from the dead, Epheſ. 1. 19, 20. and ſhall not that power which could overcome hell, and looſe the bonds of death, be effectuall for the raiſing of a ſinner, from the death of ſinne, when by Gods intention it is appointed unto that worke. He accompliſheth the worke of faith with power: 2 Theſſ. 1. 11. It is his divine power, that gives unto us all things that appertaine to life and godlineſſe: 2 Pet. 1. 3. ſurely a morall reſiſtible perſwaſion, would not be thus often tearmed the power of God, which denoteth an actuall efficacie, to which no creature is able to reſiſt.
Secondly, That which conſiſteth in a reall efficiency, and is not at all, but when and where it actually worketh, what it intendeth, cannot without a contradiction be ſaid to be ſo reſiſted that it ſhould not worke, the whole nature thereof conſiſting in ſuch a reall operation: Now that the very eſſence of divine grace conſiſteth in ſuch a formall act, may be proved by all thoſe places of Scripture, that affirme God by his grace, or the grace of God, actually to accompliſh our converſion: as Deut. 30. 6. And the Lord thy God will circumciſe thy heart, and the heart of thy ſeed, to love the Lord thy God with all thy heart, and all thy ſoule that thou mayeſt live. The circumciſion of our hearts, that we may love the Lord with all our hearts, and with all our ſouls, is our converſion, which the Lord affirmeth here, that he himſelfe will doe: not only enable us to doe it, but he himſelfe really and effectually will accompliſh it: And againe, I will put my Law into them, and write it in their hearts, Ierem. 31. 33. I will put my feare in their hearts, that they ſhall not depart from me, Chap. 32. 39. he will not offer his feare unto them, but actually put it into them, and moſt clearely, Ezek. 36. 26. A new heart alſo will I give you, a new ſpirit will I put within you, and I will take the ſtony heart out of your fleſh, and I will give you an heart of fleſh: and I will put my ſpirit within you, and cauſe you to walke in my ſtatutes. Are theſe expreſſions of a morall perſwaſion only? doth God affirme here he will doe, what he intends only to perſwade us to? and which we may refuſe to do if we will? is it in the power of a ſtony heart to remove it ſelf? what an active ſtone is this in mounting upwards? what doth it at all differ from that heart of fleſh that God promiſeth? ſhall a ſtony heart be ſaid to have a power to change it ſelfe into ſuch a heart of fleſh as ſhall cauſe us to walke in Gods Statutes? Surely, unleſſe men were wilfull blind, they muſt needs here perceive ſuch an action of God denoted, as effectually, ſolely, and infallibly worketh our converſion, opening our hearts that we may attend unto the word, Acts 16. 14. Granting us on the behalfe of Chriſt to beleeve in him, Philip. 1. 29. Now theſe and the like places prove, both the nature of Gods grace to conſiſt in a reall efficiency, and the operation thereof to be certainly effectuall.
Thirdly, our converſion is a new creation, a reſurrection, a new birth. Now he that createth a man, doth not perſwade him to create himſelfe, neither can he if he ſhould, nor hath he any power to reſiſt him that will create him, that is, as we now take it, tranſlate him from ſome thing that he is, to what he is not. What arguments doe you thinke were ſufficient to perſwade a dead man to riſe? or what great aid can he contribute to his own reſurrection? neither doth a man beget himſelfe, a new reall forme was never yet introduced into any matter by ſubtle arguments. Theſe are the tearmes the Scripture is pleaſed to uſe concerning our converſion: If any man be in Chriſt he is a new creature, 2 Cor. 5. 17. The new man after God is created in righteouſneſſe and holineſſe, Epheſ. 4. 24. it is our new birth, Except a man be borne againe, he cannot ſee the kingdome of God, Ioh. 3. 3. Of his own will begat he us with the word of truth, Iam. 1. 18. and ſo we become borne againe, Not of corruptible ſeed, but of incorruptible, by the word of God which liveth and abideth for ever, 1 Pet. 1. 23. it is our vivification and reſurrection, The ſonne quickeneth whom he will, Ioh. 5. 21. even thoſe dead who heare his voice and live, verſ. 25. When we were dead in ſins we are quickned together with Chriſt by grace, Epheſ. 2. 5. For being buried with him by Baptiſme, we are alſo riſen with him through the faith of the operation of God, Coloſſ. 2. 12. and bleſſed, and holy is he that hath part in that firſt reſurrection, on ſuch the ſecond death hath no power, but they ſhall be Prieſts of God and of Chriſt, and ſhall raigne with him a thouſand yeers.
foreign.
End of the text · John Owen, A Display of Arminianism (1643)