it hath the cooperation of the Holy-Ghost alwaies ioyned to it And this he saith being vnmindefull of that which hee had said a little before where speaking of the word and of the cooperation of the holy spirit he saith these two are almost alwayes ioyned together therefore not alwayes Neither is Arnoldus vnwilling that Arminius should doubt in that thing for pag. 432. he speaketh thus It may be doubted whether Arminius thought that the inward succour of the spirit was alwaies and in all men ioyned with the outward preaching But that which the Master speakes fearefully and doubtingly is openly and without any circumstance affirmed by his schollers For Arnoldus Chap. 4. would draw Arminius into this opinion that the outward calling doth happen to none without the inward and pag. 433. The opinion of Arminius is that the efficacy of the holy Ghost is present with all them who at the first are called The Arminians in their Epistle against the Walachrians pag. 49. doe labour much to teach that in those who are not conuerted the word is not destitute of the quickning spirit Arnoldus pag. 464 teacheth that this quickning force is ioyned not onely to the preaching of the Gospell but also to the preaching of the law and that this change is made by the spirit by the word of the Law preparatorily and by way of preparation by the word of the Gospell consummatorily in respect of the finishing of it and that so as man cannot but receiue that sence and be affected with it and in this action the spirit carrieth himselfe altogether passâ—uely By which feeing hee saith the spirit doth allure the assent the liberty of the will yet remaining safe and whole This holy spirit working in mens hearts by the knowledge of the law Arnoldus doth put euen in Infidels and those that be not regenerate which although it is not the spirit of regeneration yet it doth dispose to regeneration V. This doctrine is repugnant not onely to the holy Scripture but also to experience and common sence For we see many hearers of the word that are no more affected with the preaching of it then if lessons should be sung to them that are deafe those whose mindes doth wander other-where and doth neuer returne besotted with such a stupidity that they haue no relish of the Gospell no feeling of it nor assent vnto it although to other things they are not slow Also there are very many who when they heare the Gospell receiue it with gibing laughter as an absurd thing as the Athenians Acts 13.32 For Christ preached is an offence to the Iewes and foolishnesse to the Greekes because they are offended and these mocke at it I haue seene those who being asked what they brought from the Sermon and what they remembred haue seriously answered they could not discerne whether the Preacher spoke French or Latine VI. In such men yea and in Infidels instructed in the law alone the Arminians say that the spirit of God doth worke and doth necessarily and as they speake vnresistably giue the sence and feeling of the true doctrine although he doth not giue the assent and agreeing to it but by the helpe of free-will Much more therefore among the Arminian multitude there will be none who is not drawne with the holy Ghost and who doth not feele in him the quickning spirit This flying in the ayre doth not much disser from the fanaticall enthusiasme and inspiration of the Anabaptists but that the Anabaptists will haue this sence and feeling peculiar to themselues but these innouators will haue it to be common both to the faithfull and to Infidels yea to all to whom either the Gospell is preached or the Law without the Gospell VII It is to no purpose to reckon vp places of Scripture to ouerthrow this opinion For hitherto belong all those places which wee haue brought Chapter 34. to proue that an vnregenerate man and an infidell is vnable and vnfit to euery worke that is good and profitable to saluation All which were false if the quickning power of the holy spirit did dwell in infidels and vnregenerate persons and if all men were drawne inwardly and by an internall calling VIII To this purpose are those places which teach vs that they alone come to Christ whom the father draweth Iohn 6.44 But according to Arminius all men are drawne and are inwardly affected by the holy Ghost As the winde bloweth where it listeth so also the spirit Iohn 3.8 Therefore hee doth not breath euery where In the multitude of people God opened the heart of Lydia before the rest When the Apostles were astonished the theefe beleeued among the cries of the raging people and so many impediments of beleeuing One little call of Christ moued Mathew that leauing the receipt of Custome he followed Christ when the men of Capernaum among so many miracles and good lessons were hardned at the preaching of the Gospell Whence it appeareth that some men are drawne by the efficacy and power of the spirit and some men are left in their naturall wickednesse Whence is this difference If dignity be respected who among the vnregenerate is not vnworthy of the grace of God seeing all men are of a stony heart and are dead in sinne But if the precedent disposition be respected why are the men of Capernaum rather called by the Gospell then the men of Tyre seeing that Christ doth witnesse that the men of Capernaum were worse affected and lesse inclined to repentance IX Arnoldus Page 445. doth contend that the heart of Lydia was therefore opened because shee was well affected and disposed and that God therefore opened her heart because she opened it her selfe For in that place shee is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that was addicted to the worship of God before she beleeued Paul I might say that there are many who worship God with a wicked and vnlawfull worship But I am more prone to this opinion that I should beleeue that Lydia a Iewish woman was indued with the spirit of regeneration and had receiued true pietie and beleeued in the Messiah promised although she did not yet know that Iesus the Sonne of Mary was the Christ because he was not preached to her Such a one was the Eunuch of Candaces and Cornelius who Acts 10. is called a deuout man whose prayers and almes and piety was praised before hee had heard any thing of Christ These were some of those men who as Saint Luke saith Chapter 2.25 Did expect the consolation of Israell I thinke it were wickednesse to account these among insidels and among the rest of the Iews who did blaspheme Christ and dispise him preaching Seeing therefore that Lydia was such a one God opened her heart that shee might attend to the words of Saint Paul and might learne from him that Christ whom shee did expect was already come and that those thinges were fulfilled which were fore-told of him by the Prophets X. Against these
Vorstius in his book intituled the Conference with Piscator Sect. 18. If we are adopted by faith we are also elected by faith But I deny that that will follow for Adoption is after Election as the Apostle teacheth Ephes 1.5 He predestinated vs to the adoption He which saith we are adopted by faith doth not therefore say that we are elected by faith or for faith but he saith that by faith we are affected with the sense of the fatherly loue of God to vs and that the beleeuers receiue the spirit of adoption VI. He doth defend himselfe by the words of the Apostle 2 Thes 2. He hath chosen vs from the beginning through faith But here Vorstius doth wickedly cut short the words of the Apostle and doth present them lame vnto vs. The words of Saint Paul are these God from the beginning hath chosen you to saluation through sanctification of the spirit and beliefe of the truth Hee doth not say that we are elected for faith fore seene but that we are elected to obtaine saluation by faith And if it may be gathered from this place that we are elected for faith fore-seene it will be proued by the same place that we are elected for sanctification or regeneration fore-seene which doth not please Arminius He doth vrge that place of Saint Iames chap. 2. Hath not God chosen the poore of the world rich in faith but in vaine for therefore they are rich in faith because God hath giuen them faith and he hath therefore giuen it them because they are elected If I say God hath elected the Saints which doe enioy glory doe I therefore thinke that God elected them for the fore-seeing of the glory to come And if it be lawfull for the Arminians to take these words of Christ I giue my life for my sheepe as being spoken by anticipation or preuention of those who were not yet his theepe but were to be why may it not be lawfull for vs also to take these words God chose the beleeuers as being spoken by an anticipation of those which doe not beleeue in act but are considered as those who are to beleeue VII Vorstius addeth that Mat. 22. few are said to be elected because few haue the wedding garment But I deny that this is to be found there Christ shuts vp with this sentence the parable of those that were called to the wedding wherof onely few obayed him calling them Many are called few chosen In which words the reason is not yeelded why he was cast forth that had not on the wedding garment but why of many that were called there came but a few Which thing that the Reader might not obserue Vorstius hath vsed a double deceit for hee hath omitted those words many are called and then also instead of Nam For he hath sâ—t downe Quia because that he might perswade that here the cause was rendred why he that was vndecently apparelled was call out For he knew that the particle Nam for doth often set downe the note or marke but not the cause as Mâ—t. 26.73 and in many other places but in this place it is no doubt but that here the cause is signified For the cause is noted why of so many that were called so few followed him calling to wit because although many are called yet few are chosen Whence it is manifest that this place if any other doth hurt Arminius VIII The other things which he doth heape vp that hee might proue that they that are elected are those that be ecue are nothing to the purpose For the elect are the beleeuers and the belecuers are the erect But they are not elected because they are belecuers but that they might bereeue IX There is no more force in the obiection which he bringeth out of the 2. Pet. Chap. 1. Make your calling and election sure Out of which words he doth inferre that calling is before election But Peter doth not here set calling before election but the certainty of our cailing before the certainty of our election I willingly acknowledge that that certainty is first in order But that election is before calling Saint Paul teacheth Rom. 8. Whom he predestinated hee called whom he called he iustified whom he iustified he glorified For as iustification is before glorification and calling before iustification so predestination is before calling X. Greuinchouius against Ames Pag. 171. Arnâ—ldus after Armun us vseth the samâ— argument P. 282. doth thus dispute I say that by your predestination the Gospell is inuerted For this is the sâ—ntence of the Gospell If thou beleeuest thou shalt liue but this your predestination saith if you are predestinated to life you shall beleeue I answere it is one thinâ— to inuert or turne the sentence another thing to ouerturne it For this sentence is conuertible whosoeuer is elected shall beleeue and whosoeuer doth beleeue is elected For we speake of that faith which Saint Paul Tit. 1.1 calleth the faith of the elect Doe not the Arminians rather inuert the Gospell which faith that faith is of the elect but they say that faith is not of the elect but that election is of the faithfull That which Greuinchouius in that place doth stuffe in concerning reprobation shall be examined in his owne place XI The same man pag. 130. doth thus argue Saluation is the reward of faith 1 Pet. 1.9 the crowne of righteousnesse the reward of labour the prize of our strife and finished course the inheritance of the sonnes of God that is of the faithfull Iohn 1.12 Gal. 4.30 And because it is hard to see how these things can be drawne to election for faith fore-seene seeing it is not there spoken of election nor of faith foree-seene he addeth these words Therefore Election to saluation is not the decree concerning the end of men as they are men simply but of the saluation of men as they are such sort of men to wit of them that are faithfull and of them that perseuere in the faith This also we confesse in that sense which we said before but it were better to say of them that were to perseuere because God electing doth not consider faith and perseuerance as a thing performed but as a thing to be performed and that by his bounty and gift XII He further addeth The will of bestowing the reward the wages c. doth necessarily presuppose the fore-seeing of faith and perseuerance in faith by the couenant of the Gospell if thou beleeuest and doest perseuere thou shalt be saued Here you digresse from the question For it was spoken of election for faith foreseene but you speake of saluation which is bestowed after faith God electing to saluation doth fore-see that faith will come before the obtaining of saluation but he doth so fore-see it that God foreseeth that which he himselfe is to worke which to speake properly is not to fore-see but to will Furthermore eternall life is called the reward of faith because it is not to be had but
vnwilling wee cannot be made willing of dead aliue vnlesse God draw vs and make vs aliue XII And to ouerthrow those preparations by which the sectaries thinke that an vnregenerate man well vsing vniuersall grace and naturall light doth dispose and prepare himselfe to regeneration that which God saith Ezech. 36. doth greatly preuaile I will giue you a new heart and a new spirit will I put within you and I will take away the stony heart out of you and I will giue you an heart of flesh I will put my spirit within you and cause you to walke in my statutes For seeing that God himselfe witnesseth that in those things which belong to the worship of God and to saluation man hath naturally a stony heart which hath neede to be taken away and another to be giuen by God in which God should imprint the character of faith and repentance it manifestly appeareth that an vnregenerate man cannot prepare himselfe to his regeneration For that which must be taken away and must be changed for another that we may be regenerated certainely that doth not further regeneration nor doth prepare vs to it for otherwise we should be helped by the impediments themselues XIII Arnoldus pag. 461. doth answere that this phrase of a stony and fleshly heart is figuratiue and Symbolicall diuinitie cannot proue any thing I answere that figuratiue speeches haue the force of those that are properly spoken when they are expounded by the Scripture it selfe when it is euident to what end and in what sence they are vsed Now in the same place of Ezechiel there are many words that are plaine and not figuratiue which doe make cleare this figure for in the same place God doth promise that hee will giue them a new spirit by which he would cause that they should walke in his waies XIV Wherefore Arnoldus with a superfluous diligence and nothing to the purpose doth heape together the differences betweene the heart and a stone A stone hath not life the heart hath a stone cannot be softned without the taking away of the substantiall forme the hart may the stone caÌ„not resist his own softning the heart may All besides the matter for in that one thing of which it is spoken here the comparison is most apt For euen as the stone cannot soften it selfe but it is softned onely by the power of an outward agent so the vnregenerate heart cannot conuert it selfe or dispose it selfe to regeneration but it is done onely by the efficacy of the spirit of God He that without this shall seeke comparisons shall finde infinite differences as that a stone may be engrauen and broken may be taken out of the quarries and be laid on the building c. but the heart cannot XV. The words of Saint Paul doe vexe these Semipelagians when he saith that man is dead in sinne and he speaketh of the vnregenerate man The point of which dart that they might auoide and make frustrate they doe laboriously heape together differences betweene a dead corps and an vnregenerate man which doe tend thither that they might proue that an vnregenerate man is not altogether dead in sinne and as Arnoldus saith hath some reliques of the spirituall life To which naturall reliques and remainds of vniuersall and sufficient grace he added which they say is giuen to all men euen vnregenerates and reprobates by which there is no man but may fulfill the law and obtaine faith certainely there will be found in an vnregenerate man very much life and there will be none or very little conueniency or similitude with him that is dead It is well therefore that these sectaries doe thither apply all their force that they might shew that Saint Paul doth not speake so properly as he should Arnoldus layeth downe these differences pag 466. and 468. In resurrection the soule is insused in regeneration it is onely changed in resurrection there doth no dispositions and preparations goe before but regeneration is made after some fore-going dispositions Also our resurrection is done in an instant but our regeneration by degrees Resurrection is done necessarily but regeneration is wrought our free will remaining In the dead carkasse there are no reliques of life but in an vnregenerate man there are some reliques of spirituall life God doth not speake to a dead carkas but he speaketh to them that are dead in sinne and doth propound his word to them He that is dead cannot resist his resurrection the vnregenerate man may I doe not deny but that this similitude doth not square in all things there is no doubt but that Arnoldus could haue found many other differences as that the resurrection of the body shall not be till the last day that it shall be at the trumpe of the Angell c. But it is sufficient that this similitude doth well square in that which is the principall of the matter and in that concerning which the controuersie is betweene vs to wit in this that as the dead corps is altogether vnapt to motion and cannot dispose nor prepare it selfe to the resurrection so the soule of a man that is vnregenerate and dead in sinne doth want in things spirituall and pertaining to saâ—uation all sense and motion and cannot prepare nor dispose it selfe to regeneration vntill the spirit of regeneration descend into the heart stirre vp new motions and doth worke the first beginnings of the new life By sense in spirituall things I vnderstand zeale by motion good workes And surely these things seeme to me to be repugnant vâ—z to be dead in sinne as Saint Paul saith and to haue reliques and remainds of spirituall life as Arnoldus saith For death in spirituall things doth altogether exclude spirituall life I willingly acknowledge that there are some motions of truth and spurkes of light in an vnregenerate man some obscure prints of the Image of God But these reliques are not any part of spirituall life regeration the diuels themselues haue much more light derstanding and yet they are altogether dead in sins XVI Neither are all those differences true which they doe bring First we deny that God hath respect to the dispositions of free-will or that a man by free-will can prepure himselfe to regeneration God indeede doth by a mans calamities and by his freedome out of them and by the examples of the vengance that he taketh of the wicked sometimes make way to himselfe for his regeneration Also a man by a seruile feare and dread of punishment may profitably be troubled but I maintaine that those inward motions doe then begin to be laudable and acceptable to God when they are produced by the holy spirit and not before which when it is done then I say such morions are a part of regeneration and the first motions pulses of the new man although weake yet sure beginnings of the new life not preparations of the free-will which goe before regeneration and by which God is
but what heretofore we were able to doe and from what a height of iustice we fell by the fall of Adam XII The Scripture doth supply most forcible proofes for this thing Saint Paul Philip. 2.12 doth command vs to worke out our saluation with feare and trembling but presently after lest it should be thought that this can be performed by vs because it is commanded he doth adde It is God which worketh in you both to will and to doe of his good pleasure Thus Ezech. 18.31 Make you a new heart and a new spirit But lest any should thinke that this is a thing of our free-will in the thirty sixt Chapter of the same Prophecy God speaketh thus I will take away the stony heart out of you flesh and giue you a new heart Thus Ioel 11. Be ye conuerted to mee with your whole heart yet Ieremy Chap. 31.18 doth acknowledge that the conuersion of a sinner is the gift of God Turne mee O Lord and I shall be turned And the last of the Lamentations Turne vs O Lord and we shall be turned So Deut. 10.16 God doth thus speake to the people Circumcise the fore-skinne of your heart yet Chapter 30.6 it is declared who doth worke it The Lord thy God will circumcise thy heart Thus Christ Iohn 14.1 commands vs to beleeue in him and yet hee saith no man can come to him except the father draw him Iohn 6 44. and that by comming hee meaneth beleeuing he himselfe teacheth v. 35. He that commeth to me shall not hunger and he that beleeueth in me shall neuer thirst And Phil. 1. Ephes 2. wee are taught that faith and the act of beleeuing is from God Finally the Scripture will haue men to gaine their bread by the sweat and labour of their hands and yet neuerthelesse wee are commanded to aske our daily bread of God because the foode of the body is the gift of God but that which hee doth giue to him that worketh For the blessing of God doth not come on idlenesse but on labour That I may not say many things Doth not God require perfect obedience from the vnregenerate Yes and from the heathen to whom Christ was neuer knowne And yet if one should say that they might be perfectly iust and altogether without sinne he should attribute that to vnbeleeuers which neuer happened to any faithfull man Doth not Arminius himselfe acknowledge that some are vnresistably hardned from whom yet God doth require perfect obedience XIII Neither doth God therefore command in vaine or are his precepts to no purpose For God in commanding exhorting threatning c. doth affect man with the sence of his sinne hee doth teach man his debt what once hee could doe and whence he fell Also he doth propound a rule of iustice lest any one should pretend ignorance for his sinnes Finally he doth ioyne to his word the efficacy of the spirit and he doth as it were arme and head it and make it sharpe and effectuall It is not in vaine to command him that is fettered to runne if by that commandement his fetters are loosed It is not in vaine to command a blinde man to see if by those words wherewith this is commanded the eyes of him that is blinde are opened For the words of God doe work that in vs which they command vs to do They doe so command that they doe also worke as his words in the creation God commandeth that which he would haue done but hee giueth also that which he commandeth and it is profitable for man to be pressed downe with the intollerable burthen of the Law which doth exceede his strength that he might the more couetously embrace the remedies offred in Christ Excellently to this purpose Saint Austin lib. de corrept gratia cap. 3. O man in the commandement know what thou oughtest to doe in the word of correction and reproofe know that by thine owne fault thou hast not that thou oughtest to haue in prayer know whence thou mayest receiue what thou wouldst haue And in his booke de spiritu litera God doth not measure his precepts by the strength of man but where he commands that which is right hee doth freely giue to his elect ability of fulfilling it XIV The similitudes which these Sectaries vse to procure enuie to vs are plainly contrary and nothing to the purpose They say it is to no purpose to blame the blinde man because he doth not see although he hath pulled out his owne eyes or to vrge him to worke who hath cut off his owne hands Concerning him that is blinde I answere that this example is brought by them vnproperly for no blinde man whether he is blinde by his owne fault or by anothers is bound to see But hee that by his owne fault is made wicked and vnable to obey God is yet bound to obey him No man is bound to exercise naturall functions after they haue ceased but the bond whereby the creature is bound to the Creator can be wiped out by no occasion much lesse by the wickednesse of man But if any blinde man had rather be blinde then see and should refuse the remedies offred should he not iustly be blamed Such is the condition of man in the state of sinne for he is not onely necessarily euill but he will not be good and he is delighted with his wickednesse XV. The similitude of him who hath willingly cut off his owne hands hath the same defects Wherevnto this is to be added that the hands may be cut off but the will which is here signified by the hands cannot be cut off For euery most wicked man is endued with a will by which hee is alwayes bound to worship and loue God although he hath corrupted it Finally the similitudes of naturall and ciuill things are for the most part very vnfitly and absurdly drawn to morall things and to religion By the like reason that ridiculous similitude of a man speaking to dry bones is disâ—olued for these bones are not bound to moue themselues but an vnregenerate man is bound to beleeue and to obey XVI Arnoldus page 136. hath these words We see saith hee that the Scripture doth often say that he which doth beleeue and is conuerted doth seperate himselfe from euill doth purge quicken sanctifie saue and circumcise himselfe doth make him a new heart doth put on the new man c. Whence hee doth gather that it may be said that man doth seperate himselfe although the Apostle saith Who seperateth thee vnderstanding none but God The places noted in the margent whereby the proueth these things are these Ezech. 18.31 Make you a new heart and a new spirit Iam. 1.27 Pure religion is to keepe himselfe vnspotted from the world 1 Pet. 1.22 Wee are commanded to purifie our soules 2 Tim. 2.21 If any one purge himselfe he shall be a vessell vnto honour sanctified c. Luke 17.33 Whosoeuer shall loose his life shall preserue it Deut. 10.16 Circumcise
come and that heart-turning might of the holy-Ghost whose efficacy cannot be explained Surely there is a certaine perswasiue necessity and a perswasion more mighty then any command which doth so bend those that are willing that they would rather endure any thing then not to will what they desire Reason it selfe doth adde credit to these things and the nature of mans will in which it is engrafted to moue it selfe to the prescript and perswasion of the minde vnlesse when the indocible affections doe resist reason But as often as reason doth conspire and agree with the affections it is impossible but the will should moue it selfe thither whether the minde doth perswade it and the appetites doe incite it for what should call it away seeing it can be moued with no other impulsion Nor is it any doubt that God who doth throughly know our soules and the most fit occasions by which the soule being apprehended cannot resist him calling and doth know in what part it is more flexible should not be able so to enlighten the minde and imprint on the fancy which hath the naturall command ouer the appetites so cleere an image so terrifie the conscience by the propounding of punishments so stirre it vp by laying before it the eternall rewards so gently inuite and so fitly perswade that presently all resistance should cease and all contrariety fall to the ground Wherefore Arnoldus against Tilenus pag. 251. spake inconsiderately when hee said that the liberty of the will consisted in this that all things which are required to an action being granted and being present the will might suspend and stoppe the action He ought to haue said that the liberty of the will consisteth in this that it doth with a free and spontaneus motion apply it selfe to those things which the vnderstanding and the appetites doe perswade or if the appetites doe disagree with reason and diuers obiects are propounded that the will may by a free election moue it selfe to what part it will Let the soules which doe enioy the sight of God in heauen be for an example to whom all things are fully supplied which are required to stirre vp the will to loue God yet their will cannot suspend that action nor forbid and auert that act of loue wherewith they loue God Neither can it be said although it maketh little to the present matter that the cause why they cannot hate God is because occasions of hatred and incitations to sinne are wanting For the Angels before the fall had no greater occasion The same occasions of sinning which ouerthrew the Angels were neuer wanting The too much admiration and too great loue of themselues and by it a more slacke contemplation and a more backward loue of God carried those most excellent creatures headlong and stirred them vp to rebellion The will indeede is affected to two or more things and betweene two propounded obiects doth freely choose vnlesse when the last and best end is desired But it doth often so strongly apply it selfe to some one thing that it cannot resist it selfe And if the efficacy of the holy-Ghost turning the heart working in the elect shal also come to it which doth so draw gouern the raines of the affections that it may bend and turne the will following of its owne accord what meruaile is it if such a rider cannot be finally shaken off although the appetites doe so much resist and doe hardly giue ouer that rule and command which besides right and equity they haue ceased on All these these things pertaine thither that we may teach that the euent of conuersion is not thereby vncertaine or as these innouators speake resistible although God should moue the heart by a morall perswasion and should allure the will by a congruent and meete invitation But yet whosoeuer shall heare the Scripture or shall descend to examples and to experience shall finde that the efficacy of the holy-Ghost working in mens hearts ought not to be restrained to morall perswasion For it is a hard thing to conceiue in ones minde what perswasion God vsed in the conuersion of Saint Paul who was cast downe as it were with lightning and whose stubbornnesse kicking against the pricks was broken The same may be said of the Theefe into whom in the midst of torments and in the very agony of death God did infuse faith after an vnvtterable manner For what Doe these Sectaries thinke that he obtained faith by vse and by the frequent actions of pietie Surely that cannot be said seeing that in one moment he came from the height of incredulitie and from most desperately wicked manners to a most strong faith Was he inuited by a gentle perswasion No surely For whatsoeuer things were present before him were so many disswasions and they so powerfull that the faith of the Apostles themselues did then faile The very torments which the miserable man did then suffer could easily haue taken away the sense of that allurement and perswasion vnlesse the secret power of the spirit of Christ had broken through all obstacles Would the Apostle Paul Ephes 1.19.20 and Coloss 2.12 say that that power of God whereby he doth effectually worke in the hearts of beleeuers is the same with that whereby hee raised Christ from the dead if hee should onely conuert mens hearts by a morall perswasion and by a gentle invitation Saul being fully determined to kill Dauid came to Naioth whither Dauid was fled 1 Sam. 19. but as soone as he came thither vnmindfull of Dauid he is catched with a propheticall inspiration Where is there here any morall perswasion or invitation If therefore God changeth the mindes of wicked men without any morall perswasion why shall hee not exercise the same power towards his elect And I doe not see how those speeches of creating a new heart of raising man from the dead and of giuing new life by which the Scripture doth expresse our conuersion may be applyed to note out morall perswasion The new man is not created by perswasion but by the infusion of new life and it must needes be that some supernaturall thing must come which cannot be explained by man And if God should allure men to beleeue by a meere perswasion and invitation God should not be the efficient cause of faith For hee that doth onely exhort and perswade that we may beleeue doth not giue beleeuing it selfe no nor he who doth suggest the powers of beleeuing as we haue said before but hee doth moue metaphorically and intentionally as wee are moued by Obiects and by a knowne end And that here is something else beside perswasion may hence be gathered in that you see some men are vehemently set on fire by a small perswasion some on the other side who know the truth are yet in the midst of some euident and most certaine perswasions cold and not at all affected Former times and our owne age hath brought forth many Martyrs who haue beene vnlearned and but lightly