The position of John Preston, Doctor in Divinity ... concerning the irresistibleness of converting…The position of John Preston, Doctor in Divinity ... concerning the irresistiblenesse of converting…

3. That the Will is also so stirred up by assisting Grace, that it is now disentangled, whereas before it was encumbered; now freed, whereas it was before bound; now awakened, whereas before it was asleep. But that the Will is renewed, and by a real operation inclined unto good, by God; or that any quality, or habit of holiness is infused into the Will, by virtue of which it is inclined more to good works than to evil, the Arminians utterly deny. Because, that if any of this were granted, the natural liberty of the Will (as they suppose) were destroyed; unto which liberty they hold it essential that the Will be free to act, or not to act, when all things required unto its acting are in being. Let their very words be seen, The Confer▪ at Hague, pag. 298. Into the Mind (say they) is infused a habit of knowledge, into the Affections holiness is infused, as Hope, or Fear, &c. But such an infusion cannot be made into the Will, because of its nature, freedom to will good or evil. Hence (as they say) First there is a moral persuasion stirred up in the Understanding, but by the help of Preventing Grace: Secondly, To this persuasion the Will may assent, but by the help of Concomitant Grace: And thirdly, This assent may be produced into act, but by virtue of Subsequent Grace. But to all this they diligently annex this caution, although the Will can do none of these things without the help of Grace, yet it is in the power of the Will to resist this Grace, to put it by, to neglect it or cast it away, if it please. Neither can it be otherwise, if the natural properties of the Will be preserved. Thus is the state of the question explained by Joannes Arnoldus, against Bogerman, p. 263. allowing all those which God useth in working our conversion; yet conversion it self doth so far remain in our power, that we may not be converted.

3. That the Will is also so stirred up by assisting Grace, that it is now disintangled, whereas before it was incumbred; now freed, whereas it was before bound; now awakened, whereas before it was asleepe. But that the Will is renewed, and by a reall operation inclined unto good, by God; or that any quality, or habit of holinesse is infused into the Will, by vertue of which it is inclined more to good works than to evill, the Arminians utterly deny. Because, that if any of this were granted, the naturall liberty of the Will (as they suppose) were destroyed; unto which liberty they hold it essentiall that the Will be free to act, or not to act, when all things required unto its acting are in being. Let their very words be seene, The Confer at Hague, pag. 298. Into the Minde (say they) is infused a habit of knowledge, into the Affections holinesse is infused, as Hope, or Feare, &c. But such an infusion cannot be made into the Will, because of its nature, freedome to will good or evil. Hence (as they say) First there is a morall perswasion stirred up in the Understanding, but by the help of Preventing Grace: Secondly, To this perswasion the Will may assent, but by the help of Concomitant Grace: And thirdly, This assent may be produced into act, but by vertue of Subsequent Grace. But to all this they diligently annex this caution, although the Will can do none of these things without the help of Grace, yet it is in the power of the Will to resist this Grace, to put it by, to neglect it or cast it away, if it please. Neither can it be otherwise, if the naturall properties of the Will be preserved. Thus is the state of the question explained by Ioannes Arnoldus, against Bogerman, p. 263. allowing all those which God useth in working our conversion; yet conversion it selfe doth so far remaine in our power, that we may not be converted.