_i.e._, the will cannot change itself and turn to
something else, but is rather provoked to will more intensely by being
resisted, as is proved by its indignation. _Si enim non nos, sed solus
Deus operatur salutem in nobis, nihil ante opus eius operamur salutare,
velimus nolimus. Necessario vero dico, NON COACTE, sed, ut illi dicunt,
necessitate immutabilitatis, NON COACTIONIS; id est homo cum vacat
Spiritu Dei, NON QUIDEM VIOLENTIA, velut raptus obtorto collo, NOLENS
facit peccatum, quemadmodum fur aut latro nolens ad poenam ducitur, sed
sponte et libenti voluntate facit. Verum hanc libentiam seu voluntatem
faciendi non potest suis viribus omittere, coercere aut mutare, sed
pergit volendo et lubendo; etiamsi ad extra cogatur aliud facere per
vim, tamen voluntas intus manet aversa et indignatur cogenti aut
resistenti. Non enim indignaretur, si mutaretur ac volens vim
sequeretur. Hoc vocamus modo necessitatem immutabilitatis, id est, quod
voluntas sese mutare et vertere alio non possit, sed potius irritetur
magis ad volendum, dum ei resistitur, quod probat eius indignatio._" (E.
v. a. 7, 155f. 134. 157; St. L. 18 1717. 1692. 1718.)

Flacius was also charged with teaching that "man is converted resisting
(_hominem converti repugnantem_)." In their _Confession and Opinion
Concerning Free Will,_ of 1561, the Wittenberg theologians repeated the
assertion that Flacius taught "_converti hominem ... repugnantem et
hostiliter Deo convertenti adversantem._" (Planck 4, 688.) But Flacius
protested: "I do not simply say that man is converted resisting
(_hominem repugnantem converti_). But I say that he resists with respect
to his natural and carnal free will." "It is not denied that God
converts us as willing and understanding (_quin Deus nos convertat
volentes et intelligentes_), but willing and understanding not from the
Old Adam but from the light given by God and from the good volition
bestowed through the Word and the Holy Spirit." (692.) "Man is converted
or drawn by the Father to the Son not as a thief is cast into prison,
but in such a manner that his evil will is changed into a good will by
the power of the Holy Spirit." (Preger 2, 218.) It is the very essence
of conversion that by the grace of God unwilling men are made willing.

In support of his error that natural man is able to cooperate in his
conversion Strigel appealed to Rom. 8, 26: "Likewise the Spirit also
helpeth our infirmities," etc.; and appealing to the _Aug