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…

2. Unless it be granted, That such an habitual Grace is infused into the Will, by which it is inclined to good after a physical manner; there will be found no formal principle in man, from whence good acts may be produced: for as in corporal things no man fees, unless he first have eyes; nor hears, unless he hath ears: so in spiritual things, no man sees unless God hath first given him eyes to see; nor hears, unless he hath given him ears to hear. By the same reason no man can turn himself to God, unless he have a new Heart; that is, a new Will to turn and love God: For what means that Scripture, An evil Tree bringeth forth evil Fruit, a good Tree bringeth forth good Fruit? But that we should thereby understand, that the Will must first be made good, before it can perform any spiritual work, which must necessarily be done, not by exciting or persuading Grace, but by Grace healing and regenerating.

2. Unlesse it be granted, That such an habituall Grace is infused into the Will, by which it is inclined to good after a physicall manner; there will be found no formall principle in man, from whence good acts may be produced: for as in corporall things no man fees, unlesse he first have eyes; nor heares, unless he hath eares: so in spirituall things, no man sees unlesse God hath first given him eyes to see; nor hears, unlesse he hath given him eares to heare. By the same reason no man can turne himselfe to God, unlesse he have a new Heart; that is, a new Will to turne and love God: For what meanes that Scripture, An evil Tree bringeth forth evil Fruit, a good Tree bringeth forth good Fruit? But that we should thereby understand, that the Will must first be made good, before it can performe any spirituall work, which must necessarily be done, not by exciting or perswading Grace, but by Grace healing and regenerating.

3. Let it be supposed, that the Will deformed by habitual corruption, could, by the mere help of exciting Grace, be raised to the putting forth of spiritual acts: Yet would this be contrary to that sweetness of Divine Providence, which is acknowledged by all Divines. For God should not sweetly put forward the Will so disposed, but in a forced way hurry it on to its work, which its own inclination is yet averse from. It is therefore more meet, to place in the Will a certain habitual Propension unto spiritual good, which it may perform, not by virtue of exciting grace, but from the infusion of habitual grace.