The Hammer of Arminianism: Demonstrating; That God in Converting and Changing a Sinner, works after an Omnipotent, Efficacious and Irresistible Manner. Against the Patrons of Free-Will and Power of man to Supernaturall things.
EZEK. 36. 26.
ITs now time to draw nigh to a conclusion concerning this full and quintessentiall Text. There remain two particulars onely to be improved, that were taken notice of in the main division of the Text. For as we told you, here was observable, the precious mercie promised, described both positively, and oppositely. Here was also the efficient cause of this mercie, and the fruit thereof: So we told you there was a two-fold m[…]dus, or manner observable about this mercie: There was modus rei, and modus dicti; The manner of Gods working this grace in those whom he Converts; and that is, By his mighty omnipotent power, efficaciously, insuperably, irresistably: For consider with what authoritie God speaks it, I will take away the heart of stone, I will give an heart of flesh. God will doe it, and Mans will shall not hinder: Here is no conditionate, suspended operation, as if God would not convert, or turn our hearts to him, till we also by our Free-will began to turn to him: So that this Text is an Hammer to beat in pieces all those Doctrines of old, and which now of late multiply, concerning Free-will, and the power of man to super naturall things. May not this Text satisfie every man? Doth it not make everie mans heart by nature a stone, insensible and stupid about holy things? Doth not God here appropriate the whole work of Conversion to himself? I will give an heart of Flesh, I will take away the stony heart: Yea doth he not also declare the manner how he will doe this by his Soveraign, Omnipotent, and irresistable power, so that the heart cannot but bow and yield, and give it self up. Whereas now, if the Patrons of Nature and Free-will, who are enemies to Gods grace, did speak truth, then God should have said no more but this, I will give you an heart of flesh if you will; I cannot doe it alone, unlesse your Free-will goe along with it also; […] must suspend, or stay my work till I see what you will doe. This is the first manner observable. Then there is modus dicti, the second manner how God will vouchsafe this, and that is by way of Gift, by a free absolute Promise, I will do thus, and thus; he doth not suppose any previous, or antecedent Conditions on our part. I shall at this time pitch onely upon the manner how God works this glorious mercie in us. And from thence observe,
Observ. That God in Converting and changing our hearts works after an omnipotent, efficacious, and irresistible manner. When God speaks to the soul to believe, to repent, to reform, it cannot, it will not but repent, he makes of unwilling willing: Even as at the first Creation God said, Let there be light, and there was light: There was no power in the Creature to reject Gods Omnipotency: so it is, when God seeth a man wallowing in his bloud, or dead in his sin: if he say, Arise and walk, Come forth out of the grave of sinne, as he did to Lazarus, presently the soul obeyeth. This point both Doctrinally, and Practically, is very necessary. The Orthodox handling of it, makes much for the excellent praise of grace, and the utter overthrow of those dangerous and proud errors that advance Free-will, giving it either all, or part, in the work of conversion. Contrarie to the whole scope of the Scripture, which continually debaseth man, discovering his impotencie and unworthines, but giving all to the power of God. Let us first explain this Doctrine, and then prove it.1
First therefore, we distinguish between a man in his first Conversion, and afterwards in the progresse of it. In the first moment and instant of Conversion, which is the taking away the heart of stone, and giving an heart of flesh; there we say man2 is meerly a subject passive, and receiving the work of God, he doth not any wayes co-operate, he hath no strength or power to joyn with God; but as Austin saith well, These things are wrought in nobis, sine nobis, in us, yet without us, God works this spirituall life, this tender heart in us, without our help or strength; Even as when Christ raised up any dead men, he put natural life into them, this was done in them, yet without their help; Life was put into Lazarus, and Lazarus had no helping hand to effect this: I shall prove this in the grounds of the Doctrine, I onely now explain it. This then is the truth of God, and plainly grounded on Scripture, that man in the first instant of Conversion, hath no Free will, no power working with God, but is a meer passive subject, receiving the mighty work of God upon his soul: but if you consider man in the progresse of Sanctification, thus having received this heavenly supernatural life, he is not a meer patient, but being acted and moved by God, he also acts and moveth: Then indeed we need grace to quicken and inliven those principles of grace, as before was proved; but yet we doe not need a new life to be infused into us.