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…

I add, that of the School-men is most true, That God is the cause of the whole Being; that is, although God be not the efficient cause of sin (which is not a being, but rather a defect of what should be in a faculty or act) but rather a▪ deficient will ▪ but of every good work (of which kind our first conversion ⟨p. 16⟩is a chief one) if it be most full of Being, or if it be a whole Being, as it is, of such a whole work; I say, it is necessary that God should be the cause; for God alone is the cause of the whole Being wheresoever it is found: Yea, all Divines acknowledge, that so far as Sin it self is a Being, God is the cause of it: Wherefore, although the Will be the secondary and subordinate efficient cause of conversion; from whence it is that the Scriptures do exhort us to turn our selves, and circumcise our hearts, and so forth. Yet, as a co-ordinate cause, it no way can resist the quickening grace of God, and receive it in vain (as Arminius speaks.) I add, although God would admit of a Partner in this work, yet the will, which is wholly depraved and dead in sin, can no more co-operate with exciting and moving grace, than a carcass prepared and disposed by rubbing can revive it self, and put forth vital acts. But, that I may conclude this reason, Let it be supposed, that the Will may work together with the grace of God, or not according to its liberty: yet, if this opinion stand, how much more than is meet will be arrogated unto man, and derogated from the glory of God? Man may well boast that his will contributed so much to regeneration, that if he had▪ not willed, it had never been produced. For as he, who being admonished by another, gives an alms, doth attribute the work more to himself, than to him that persuaded him, or stirred him up to it; so he, whose will being only moved or admonished by assisting grace, turns it self unto God; doth more, or, at least, equally ascribes his conversion to himself than to Divine Grace, which had never produced that effect, unless he himself had consented unto it, and made its persuasions effectual, whereas it was in his power to have rendered them frustrate.

I adde, that of the Schoole-men is most true, That God is the cause of the whole Being; that is, although God be not the efficient cause of sinne (which is not a being, but rather a defect of what should be in a faculty or act) but rather a deficient will but of every good work (of which kinde our first conversision