God hath 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, saitha 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 unto him, but some persuasion that is sweet, agreeable and congruous unto 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 indisturbed sleep, whereby some men may be brought into better temper then ordinary, 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 persuasion, at such a time, and place, as he knows they will assent unto it. I ask whether God thus calleth 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 ⟨p. 143⟩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,2 they shall never be able to determine Wherefore Corvinus denies that any such congruity is required to the grace whereby we are converted,3 but only that it be a moral persuasion which we may obey if we will, and so make it effectual. Yea 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 Austine. So that as they jointly affirm, bthey confess no grace for the begetting of faith to be necessary, but only that which is moral: whichc one of them interpreteth, to be a declaration of the Gospel unto us. Right like their old Master dPelagius, God, saith he, worketh in us to will that which is good, and to will that which is holy whilst 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.
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 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 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 ⟨p. 143⟩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,2 they shall never be able to determine Wherefore Corvinus denies that any such congruitie is required to the grace whereby we are converted,3 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 fathers it upon Saint Austine. So that as they joyntly affirme, bthey 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 dPelagius, 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.
- aDeus statuit salvare credentes per gratiā, id est Jenem ac suavem liberoque ipsorum arbit•io convenientem seu congruam suasionem, non per omnipotentem actionem seu motionem: Armin. Antip. fol. 211.Deus 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.
- 2Corvin. ad Molin.
- 3His ita expositis ex mente Augustini, &c. Armin. Antip. de elec.
- bFatemur, allam nobis ad actum fidei eliciendum necessariam gratiam non agnosci quam moralem• Rem act. Synod. ad art. 4.
- cAnnuntiatio doctrinae Evangelicae, Pop. August. port. fol. 110.Annuntiatio doctrinae Evangelicae, Popp. August. port. fol. 110.
- 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: dumb revelation sapientiae in desideriū Dei stupentē suscitat voluntatem, dum nobis suadet omne quod bonum est. Pelag: ap: Aug. de grat. Ch. cap. 10.Operatur 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.
