Chapter 14: The Arminian View of Grace in Conversion

How little or nothing at all it is that the Arminians assign to the grace of God, in performing the great work of our conversion, may plainly appear from what I have showed already, that they ascribe to our own free-will: so that I shall briefly pass that over, which otherwise is so copiously delivered in holy Scripture, that it would require a far larger discussion. A prolix confirmation of the truth we profess, will not suit so well with my intention, which is merely 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 to free-will: first, a power of co-operation and working with grace, to make it at all effectual; secondly, a power of resisting its operation, and making it altogether ineffectual: God in the mean time bestowing no grace, but what awaits an act issuing from one of these two abilities, and has its effect accordingly. If a man will co-operate, then grace attains its end; if he will resist, it returns empty. To this end they feign all the grace of God bestowed upon us, for our conversion, to be but a moral persuasion by his word, not an infusion of a new vital principle by the powerful 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, a universal disability of obeying it, or coupling in that work which God by his grace does intend. If the grace of our conversion be nothing but a moral persuasion, we have no more power of obeying it, in that estate wherein we are dead in sin, than a man in his grave has in himself to live anew, and come out at the next call. God's promises, and the saints' prayers in the holy Scripture, seem to design such a kind of grace, as should give us a real internal ability of doing that which is spiritually good? But it seems there is no such matter: for if a man should persuade me to leap over the Thames, or to fly in the air, be he never so eloquent, his sole persuasion makes me no more able to do it, than I was before ever I saw him. If God's grace be nothing but a sweet persuasion (though never so powerful) it is a thing extrinsical, consisting in the proposal of a desired object, but gives us no new strength at all, to do any thing we had not before a power to do. But let us hear them pleading themselves to each of these particulars concerning grace and nature; and first for the nature of grace.

God has appointed to save believers by grace, that is a soft and sweet persuasion, convenient and agreeing to their free-will, and not by any almighty action, says Arminius. It seems something strange, that the carnal mind being enmity against God, and the will enthralled to sin, and full of wretched opposition to all his ways, yet God should have no other means to work them over to him, but some persuasion that is sweet, agreeable and congruous to them, in that estate wherein they are: and a small exaltation it is of the dignity and power of grace, when the chief reason why it is effectual, as Alvarez observes, may be reduced to a well-digested supper, or an undisturbed sleep, whereby some men may be brought into better temper than ordinary, to comply with this congruous grace. But let us for the present accept of this, and grant that God does call some by such a congruous persuasion, at such a time, and place, as he knows they will assent to it. I ask whether God thus calls all men, or only some? If all, why are not all converted? For the very granting of it to be congruous, makes it effectual. If only some, then why they and not others? Is it out of a special intention to have them obedient? But let them take heed, for this will go near to establish the decree of election: and out of what other intention it should be, they shall never be able to determine. Therefore Corvinus denies that any such congruity is required to the grace whereby we are converted, but only that it be a moral persuasion which we may obey if we will, and so make it effectual. Yes, and Arminius himself after he had defended it as far as he was able, puts it off from himself, and falsely fathers it upon Saint Augustine. So that as they jointly affirm, they confess no grace for the begetting of faith to be necessary, but only that which is moral: which one of them interprets, to be a declaration of the Gospel to us. Right like their old master Pelagius, God, says he, works in us to will that which is good, and to will that which is holy while he stirs us up, with promise of rewards, and the greatness of the future glory, who before were given over to earthly desires, like brute beasts loving nothing but things present, stirring up our stupid wills to a desire of God, by a revelation of wisdom, and persuading us to all that is good. Both of them affirm the grace of God, to be nothing but a moral persuasion working by the way of powerful, convincing arguments, but yet herein Pelagius seems to ascribe a greater efficacy to it, than the Arminians, granting that it works upon us, when after the manner of brute beasts, we are set merely on earthly things: but these, as they confess, that for the production of faith, it is necessary that such arguments be proposed on the part of God, to which nothing can probably be opposed, why they should not seem credible: so there is (say they) required on our part, a pious docility and probity of mind. So that all the grace of God bestowed on us, consists in persuasive arguments out of the word, which if they meet with teachable minds, may work their conversion.

Secondly, having thus extenuated the grace of God, they affirm, that in operation the efficacy thereof depends on free will, so the Remonstrants in their Apologie. And to speak confidently, says Grevinchovius, I say, that the effect of grace, in an ordinary course depends 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 to them by the same means, 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 than the other? No: He equally desires and intends the conversion of all and every one. Did then God work more powerfully in the heart of the one, by his holy Spirit than of the other? No: The same operation of the Spirit always accompanies the same preaching of the word. But was not one by some almighty action, made partaker of real infused grace, which the other attained not to? No: for that would destroy the liberty of his will, and deprive him of all the praise of believing. How then came this extreme difference of effects? Who made the one differ from the other, or what has he, that he did not receive? Why all this proceeds merely from the strength of his own free will, yielding obedience to God's gracious invitation, which like the other he might have rejected. 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 prevail in this, he has quite excluded the grace of Christ, and made it nomen inane, a mere 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 powerful and effectual operation of the blessed Spirit, with the most winning persuasive preaching of the word, yet it is in the power of a man, to frustrate that purpose, resist that operation, and reject that preaching of the Gospel. I shall not need to prove this, for it is that, which in direct terms they plead for: which also they must do, if they will comply with their former principles. For granting all these to have no influence upon any man, but by the way of moral persuasion, we must not only 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 repugnancy against it: but for obeying it, unless we will deny all inherent corruption and depravation of nature, we cannot attribute any such sufficiency to ourselves.

Now concerning this weakness of grace, that it is not able to overcome the opposing power of sinful nature, one testimony of Arminius shall suffice, it always remains in the power of free will, to reject grace that is given, and to refuse that which follows, for grace is no almighty 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 be prejudicial to our liberty: but only consisting in such a sweet effectual working, as does infallibly promote our conversion, make us willing, who before were unwilling: and obedient, who were not obedient, that creates clean hearts, and renews right spirits within us.

That then which we assert in opposition to these Arminian heterodoxies is, that the effectual grace which God uses in the great work of our conversion, by reason of its own nature, being also the instrument of, and God's intention for that purpose, does surely produce the effect intended; without successful resistance, and solely, without any considerable co-operation of our own wills, until they are prepared and changed by that very grace. The infallibility of its effect depends chiefly on the purpose of God, when by any means he intends a man's conversion, those means must have such an efficacy added to them, as may make them fit instruments for the accomplishment of that intention: that the counsel of the Lord may prosper, and his word not return empty. But the manner of its operation, that it requires no human assistance, and is able to overcome all repugnance, is proper to the being of such an act, as wherein it does consist. Which nature and efficacy of grace, in opposition to an indifferent influence of the Holy Spirit, a metaphorical motion, a working by the way of moral persuasion, only proposing a desirable object, easy to be resisted, and not effectual unless it be helped by an inbred ability of our own, which is the Arminian grace, I will briefly confirm, having premised these few things.

First, although God does not use the wills of men in their conversion, as malign spirits use the members of men in enthusiasms, by a violently wrested motion, but sweetly and agreeably to their own free nature; yet in the first act of our conversion, the will is merely passive, as a capable subject of such a work, not at all concurring co-operatively to our turning. It is not, I say, the cause of the work, but the subject wherein it is wrought, having only a passive capability for the receiving of that supernatural being which is introduced by grace. The beginning of this good work is merely from God (Philippians 1:6). Yes, faith is ascribed to grace, not by the way of conjunction with, but of opposition to our wills: not of ourselves, it is the gift of God (Ephesians 2:8). Not that we are sufficient of ourselves, our sufficiency is of God (2 Corinthians 3:5). Turn you me, O Lord, and I shall be turned.

Secondly, though the will of man confers 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-operates (by the way of subordination) with the grace of God: and the more effectually it is moved by grace, the more freely it works with it. Man being converted, converts himself.

Thirdly, we do not affirm grace to be irresistible, as though it came upon the will, with such an over-flowing violence, as to beat it down before it, and subdue it by compulsion to what it is no way inclinable; but if that term must be used, it denotes in our sense, only such an unconquerable efficacy of grace, as always and infallibly produces 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 itself, which will not resist it: all that the Father gives to Christ will come to him (John 6:37). The operation of grace is resisted by no hard heart, because it mollifies the heart itself. It does not so much take away a power of resisting, as give a will of obeying, whereby the powerful impotency of resistance, is removed.

Fourthly, concerning grace itself, it is either common, or special: common or general grace, consists in the external revelation of the will of God by his word, with some illumination of the mind to perceive it, and correction of the affections, not so much to contemn it: and this in some degree or other, to some more to some less, is common to all that are called: special grace, is the grace of regeneration comprehending the former, adding more spiritual acts, but especially presupposing the purpose of God, on which its efficacy does chiefly depend.

Fifthly, this saving grace, whereby the Lord converts or regenerates a sinner, translating him from death to life, is either external or internal, external consists in the preaching of the word, &c. whose operation is by the way of moral persuasion, when by it we beseech our hearers in Christ's stead, that they would be reconciled to God (2 Corinthians 5:20), and this in our conversion is the instrumental organ thereof: and may be said to be a sufficient cause of our regeneration, in as much, as no other in the same kind 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, internal grace, is by divines distinguished into the first, or preventing grace, and the second following cooperating grace, the first is that spiritual, vital 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 spiritual acts to believe and yield evangelical obedience. For we are the workmanship of God created in Christ Jesus to good works (Ephesians 2:10). By this God gives us a new heart, and a new spirit he puts within us, he takes the stony hearts out of our flesh, and gives us a heart of flesh, he puts his Spirit within us, to cause us to walk in his statutes (Ezekiel 36:26, 27).

Now this first grace is not properly and formally a vital act, but causaliter only, in being a principle moving to such vital acts within us. It is, the habit of faith bestowed upon a man, that he may be able to elicit and perform the acts thereof; giving new light to the understanding, new inclinations to the will, and new affections to the heart. For the infallible efficacy of which grace, it is that we plead against the Arminians, and among 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 work, for which it is ordained: being an action not inferior to the greatness of his mighty power, which he wrought in Christ when he raised him from the dead (Ephesians 1:19, 20). And shall not that power which could overcome hell, and loose the bonds of death, be effectual for the raising of a sinner, from the death of sin, when by God's intention it is appointed to that work. He accomplishes the work of faith with power (2 Thessalonians 1:11). It is his divine power, that gives to us all things that appertain to life and godliness (2 Peter 1:3). Surely a moral resistible persuasion, would not be thus often termed the power of God, which denotes an actual efficacy, to which no creature is able to resist.

Secondly, that which consisteth in a real 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 real operation. Now that the very essence of divine grace consisteth in such a formal 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 (Deuteronomy 30:6) And the Lord your God will circumcise your heart, and the heart of your seed, to love the Lord your God with all your heart, and all your soul that you may 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 himself will doe: not only enable us to doe it, but he himself really and effectually will accomplish it. And again, I will put my Law into them, and write it in their hearts (Jeremiah 31:33). I will put my fear in their hearts, that they shall not depart from me (Jeremiah 32:39). He will not offer his fear to them, but actually put it into them, and most clearly (Ezekiel 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 moral perswasion only? Does 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 itself? What an active stone is this in mounting upwards? What does it at all differ from that heart of flesh that God promiseth? Shall a stony heart be said to have a power to change itself into such a heart of flesh as shall cause us to walke in God's statutes? Surely, unless men were wilful 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 to the word (Acts 16:14), granting us on the behalf of Christ to beleeve in him (Philippians 1:29). Now these and the like places prove, both the nature of God's grace to consist in a real efficiency, and the operation thereof to be certainly effectual.

Thirdly, our conversion is a new creation, a resurrection, a new birth. Now he that createth a man, does not perswade him to create himself, neither can he if he should, nor has 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 do you thinke were sufficient to perswade a dead man to rise? Or what great aid can he contribute to his own resurrection? Neither does a man beget himself, a new real forme was never yet introduced into any matter by subtle arguments. These are the terms the Scripture is pleased to use concerning our conversion: If any man be in Christ he is a new creature (2 Corinthians 5:17). The new man after God is created in righteousness and holiness (Ephesians 4:24). It is our new birth: Except a man be borne again, he cannot see the kingdom of God (John 3:3). Of his own will begat he us with the word of truth (James 1:18), and so we become borne again, not of corruptible seed, but of incorruptible, by the word of God which liveth and abideth for ever (1 Peter 1:23). It is our vivification and resurrection: The Son quickeneth whom he will (John 5:21), even those dead who heare his voice and live (v. 25). When we were dead in sins we are quickned together with Christ by grace (Ephesians 2:5). For being buried with him by Baptisme, we are also risen with him through the faith of the operation of God (Colossians 2:12). And blessed, and holy is he that has part in that first resurrection, on such the second death has no power, but they shall be Priests of God and of Christ, and shall raigne with him a thousand years.

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