A second help is the inward illumination and inspiration wrought in us, by which as the internal Word God speaketh in the mind. The conversion of sinners is called, a conviction, because it is ever wrought in us as we are reasonable and intelligent creatures, the judgement going before is a director what to choose. And if the mind of man were once throughly and in a spiritual manner (as it becometh such objects as are altogether spiritual)1 possessed of the adequate goodness and truth, which is in grace and glory, and did consider it deliberately, both simply and in comparison, with all circumstances and occurrences, and did apply it self to the serious study and thought thereof, the heart could not utterly reject them. For humane liberty is not a brutish, but a reasonable thing: it consisteth not in contumacy and head-strongnesse, but in such a manner of working, as is apt to be regulated, varied, or suspended by the dictates of right reason and sound judgement, if things be distinctly and certainly apprehended, seriously weighed and pondered, and the thought thereof preserved and kept in mind. The only cause why men are not willing to submit unto Christ, is, because they are not throughly, and in a manner suitable to the excellency of the things, enlightened in their mind, or they do not keep in mind and thought that which they are taught in the Word of God, and cannot but know in some sort. Sinners in Scripture are said to be blind, simple, fools, brutish, inconsiderate, that remember not that God seeth them, consider not their latter end. Sin is natural, not as nature is opposed to liberty, but as nature is opposed to grace:2 And so without Christ and the holy Spirit, miserable, natural or mortal men would sin necessarily. The first sin of our first parents was an error: for whatsoever a man doth will, that he doth will being led by certain reason, true, or in appearance. The act of willing hath in it power whatsoever is subject to it, but it self is not in it own power, but in the power of reason, whose prescript it doth follow, whether right or corrupt. Necessarily good is preferred before evil, and the greater good certainly and distinctly known before the lesser, but not known it is not preferred ⟨p. 334⟩with equal necessity. The will is not enforced of it self, either of it self resting, or forcing it self:
A second helpe is the inward illumination and inspiration wrought in us, by which as the internall Word God speaketh in the minde. The conversion of sinners is called, a conviction, because it is ever wrought in us as we are reasonable and intelligent creatures, the judgement going before is a directour what to chuse. And if the minde of man were once throughly and in a spirituall manner (as it becommeth such objects as are altogether spirituall)1 possessed of the adequate goodnesse and truth, which is in grace and glory, and did consider it deliberately, both simply and in comparison, with all circumstances and occurrences, and did apply it selfe to the serious study and thought thereof, the heart could not utterly reject them. For humane liberty is not a brutish, but a reasonable thing: it consisteth not in contumacy and head-strongnesse, but in such a manner of working, as is apt to be regulated, varied, or suspended by the dictates of right reason and sound judgement, if things be distinctly and certainly apprehended, seriously weighed and pondered, and the thought thereof preserved and kept in minde. The only cause why men are not willing to submit unto Christ, is, because they are not throughly, and in a manner sutable to the excellency of the things, inlightened in their minde, or they do not keep in minde and thought that which they are taught in the Word of God, and cannot but know in some sort. Sinners in Scripture are said to be blinde, simple, fooles, brutish, inconsiderate, that remember not that God seeth them, consider not their latter end. Sinne is naturall, not as nature is opposed to liberty, but as nature is opposed to grace:2 And so without Christ and the holy Spirit, miserable, naturall or mortall men would sinne necessarily. The first sinne of our first parents was an errour: for whatsoever a man doth will, that he doth will being led by certaine reason, true, or in appearance. The act of willing hath in it power whatsoever is subject to it, but it selfe is not in it own power, but in the power of reason, whose prescript it doth follow, whether right or corrupt. Necessarily good is preferred before evil, and the greater good certainly and distinctly knowne before the lesser, but not knowne it is not preferred ⟨p. 334⟩with equall necessity. The will is not enforced of it selfe, either of it selfe resting, or forcing it selfe:
- 1Saepe fit, & intellectus haefitanter suadeat, & languid tractet habenas, aut serò se ad judicandum applicet. Ex adverso autem app•titus sensitivi saepe tam subitò & tam ve•ementèr concitantur, ut voluntas ab apperitu impulsa jubeat intellectum judicare ex appetitus imperio.Saepe fit, & intellectus haefitanter suadeat, & langu•de tractet habenas, aut serò se ad judicandum applicet. Ex adverso autem app•titus sensitivi saepe tam subitò & tam ve•ementèr concitantur, ut voluntas ab apperitu impulsa jubeat intellectum judicare ex appetitus imperio.
- 21 Cor. 2. 14. Rom. 8. 5, 6. 2 Cor. 11. 3. 1 Tim. 2. 14.
