The Reformers were confused in that they couldn't understand "secondary causes". By claiming that man has no free will and is irresistibly moved by grace, you are beginning to stray into Pantheism - the idea that everything is God. By making man an extension or robot of God, this destroys St. Augustine and many other's concept that man, while moved by the primary mover, CAN also be a secondary mover. This is possible in the natural as well as the supernatural realm. We cooperate with God to bring life into the world. And we cooperate with God to bring love into the world.
Regards
??? Pantheism is the view that everything is of an all-encompassing immanent God; or that the universe, or nature, and God are equivalent. There is nothing even remotely suggesting this. The Reformers simply said that God is sovereign giving His grace to whomever He so wills.
Faith, then, as well in its beginning as in its completion, is God's gift; and let no one have any doubt whatever, unless he desires to resist the plainest sacred writings, that this gift is given to some, while to some it is not given. But why it is not given to all ought not to disturb the believer, who believes that from one all have gone into a condemnation, which undoubtedly is most righteous; so that even if none were delivered therefrom, there would be no just cause for finding fault with God. Whence it is plain that it is a great grace for many to be delivered, and to acknowledge in those that are not delivered what would be due to themselves; so that he that glorieth may glory not in his own merits, which he sees to be equaled in those that are condemned, but in the Lord. But why He delivers one rather than another,—"His judgments are unsearchable, and His ways past finding out." [Rom. 11.33.] For it is better in this case for us to hear or to say, "O man, who art thou that repliest against God?" [Rom. 9.20.] than to dare to speak as if we could know what He has chosen to be kept secret. Since, moreover, He could not will anything unrighteous.
Augustine, A Treatis on the Predestination of the Saints