Theomachia autexousiastikē: or, A display of Arminianisme. Being a discovery of the old Pelagian idol free-will, with the new goddesse contingency, advancing themselves, into the throne of the God of heaven to the prejudice of his grace, providence, and supreme dominion over the children of men. Wherein the maine errors of the Arminians are laid open, by which they are fallen off from the received doctrine of all the reformed churches, with their opposition in divers particulars to the doctrine established in the Church of England. Discovered out of their owne writings and confessions, and confuted by the Word of God. / By Iohn Owen, Master of Arts of Queens Colledge in Oxon.

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 ap∣peare 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 ef∣fectuall: 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 conver∣sion, to be but a morall perswasion by his word, not an infusion of a new vitall principle by the powerfull working of the holy Spi∣rit. 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 in∣tend.

If the grace of our conversion be nothing but a morall per∣swasion, 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 pro∣mises, and the Saints prayers in the holy Scripture, seeme to de∣signe such a kinde of grace, as should give us a reall internall abi∣litie of doing that which is spiritually good? but it seemes there is no such matter: for if a man should perswade me to leape o∣ver 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 per∣swasion (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 na∣ture 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, saitha 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 or∣dinarie, 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 onely some? if all, why are not all converted? for the very granting of it to be congruous, makes it effectuall. If onely 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, they shall never be able to determine Wherefore Corvinus denies that any such congruitie is required to the grace whereby we are converted, but onely 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 fa∣thers it upon Saint Austine. So that as they joyntly affirme, b they confesse no grace for the begetting of faith to be necessary, but onely that which is morall: whichc one of them interpreteth, to be a declaration of the Gospel unto us. Right like their old Master d 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 gi∣ven 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 per∣swasion 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 af∣ter the manner of bruit beasts, we are set meerely on earthly things: but these, as they confesse, thate 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 bestow∣ed 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 af∣firme, f That in operation the efficacie thereof dependeth on Free∣will,

so the Remonstrants in their Apologie. Andg 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 invitati∣on, which like the other he might have reiected. This is the imme∣diate 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 exclu∣ded 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 in∣tention 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 onely, 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 re∣pugnancie 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,h 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 onely con∣sisting in such a sweet effectuall working, as doth infallibly pro∣mote our conversion, make us willing, who before were un∣willing: 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 Armi∣nian Heterodoxies is, that the effectuall grace which God useth in the great worke of our conversion, by reason of its owne na∣ture, being also the instrument of, and Gods intention for that purpose, doth surely produce the effect intended; without suc∣cessefull resistance, and solely, without any considerable co-ope∣ration of our owne wils, untill they are prepared and changed by that very grace. The infallibilitie of its effect depends chiefe∣ly on the purpose of God, when by any meanes he intends a mans conversion, those meanes must have such an efficacie ad∣ded unto them, as may make them fit instruments for the ac∣complishment of that intention: that the counsell of the Lord may prosper, and his word not returne empty. But the man∣ner 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 effi∣cacie of grace, in opposition to an indifferent influence of the holy Spirit, a metaphoricall motion, a working by the way of

morall perswasion, onely proposing a desireable object, easie to be resisted, and not effectuall unlesse it be helped by an in∣bred 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 en∣thusiasmes, 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 turn∣ing. 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, con∣verteth 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 deno∣teth in our sense, onely 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 ope∣ration 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 re∣sisting, as give a will of obeying, whereby the powerfull impo∣tencie of resistance, is removed.

Fourthly, Concerning grace it selfe, it is either common, or speciall: common or generall grace, consisteth in the exter∣nall revelation of the will of God by his word, with some illu∣mination of the mind to perceive it, and correction of the af∣fections, 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 compre∣hending 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 ei∣ther 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 considerati∣on, 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 coopera∣ting grace, the first is that spirituall, vitall principle that is in∣fused into us by the holy Spirit, that new creation, and be∣stowing of new strength, whereby we are made fit and able for the producing of spirituall acts to beleeve and yeeld Evan∣gelicall 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 ta∣keth 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 inclina∣tions to the will, and new affections unto the heart. For the in∣fallible 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 acti∣on, which the will of man will not, and therefore cannot resist: the impotency thereof, ought not to be opposed to this omni∣potent 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 per∣swasion, 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 intend∣eth, 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 him∣selfe 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 actu∣ally 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 per∣swasion only? doth God affirme here he will doe, what he in∣tends 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 per∣swade 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 plea∣sed 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 king∣dome 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 resurrecti∣on, on such the second death hath no power, but they shall be Priests of God and of Christ, and shall raigne with him a thou∣sand yeers.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Notes

• a

  Deus statuit salvare credētes per gratiā, id est Ienem ac suavem liberoque ipso∣rum arbit••io convenientem seu congruam suasionem, non per omnipoten∣tem actionem seu motionem: Armin. Antip. fol. 211.
• Corvin. ad Molin.
• His ita exposi∣tis ex mente Augustini, &c. Armin. Antip. de elec.
• b

  Fatemur, all∣am nobis ad actum fidei eli∣ciendum necessa∣riam gratiam non agnosci quam moralem•• Rem act. Synod. ad art. 4.
• c

  Annuntiatio doctrinae Evan∣gelicae, Popp. August. port. fol. 110.
• d

  Operatur in nobis velle quod bonum est, velle quod sanctum est, dum nos terrenis cupidi∣tatibus deditos mutorum more animalium, tan∣tummodo prae∣sentia diligentes, futurae gloriae magnitudine & praemiorum pol∣licitatione suc∣cendit: dum re∣velatione sapi∣entiae in deside∣riū Dei stupentē suscitat volunta∣tem, dum nobis suadet omne quod bonum est. Pelag: ap: Aug. de grat. Ch. cap. 10.
• e

  Vt 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 probi∣tas: Rem decla. cap. 17. sect. 1.
• f

  Vt gratia sit efficax in actu secundo pandet à libera voluntate: Rem. Apol. fol. 164.
• g

  Imo ut confi∣dentius agam, di∣co effectum gra∣tiae, ordinaria lege, pendere ab actu aliquo ar∣bitrii: Grevin. a Ames. p. 198.
• h

  Manet 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: