him and so challenge and hope for heaven thereby agrievous and dangerous deceit and of as wofull an issue Prov. 14.12 and 16.25 and 21.2 and 30.12 And this reproved in Gods people Zach. 7.5 6. 3. Some through folly setting the servant to rule suffering their appetite and sense to command their will do freely chuse those worst things and ways by which they lay Bars and Blocks in the way of their own conversion and so fore-stall themselves from hearkning to better offers when tendered and so provoke God to leave them to such folly as is folly in the eyes of natural men as to hire or buy a farm before they see it Luke 14.18 Yet this freedom of will given by Christ will serve to leave men that so abuse it without excuse seeing they were not necessitated to chuse the worst but did it freely without constraint and such as use it but as they may do avoid many rubs and blocks from being in the way of their conversion and yet in all this is no free will to that which is spiritually good nor any exalting of the nature of man but the grace of God for that freedom that is given 4. But to proceed farther to consider man according to the fourth consideration viz. As by virtue of the death sacrifice and mediation of Jesus Christ there is by him some light understanding and disposition given into the soul the minde will and affections of man yea every man that cometh into the world But because this will not be believed by some but is questioned and denyed it is much to produce some instances of Scripture where the Spirit of truth affirmeth the same that it may appear unquestionably true John 1.4 5 9. Jesus Christ is said to have life in him and that life in him to be the light of men that whence issues that discoverie of the knowledge of the goodness of God and that life mercy c. which men have and might further enjoy and the light shineth note it not onely to but in darkness in the blind understandings and mindes of men and their ways and the darkness comprehendeth it not but then it follows that more means is used and then vers 9. He was the true light namely from the beginning as still he is the light of the world John 8.12 which lighteth every man that cometh into the world and what this light is see Prov. 20.27 The spirit of man is the candle or lamp of the Lord which he hath given him and set up and lighted in his heart searching and so discovering all the inward parts of the belly this also is avouched by good Elihu Job 32.8 there is a spirit in man and the in spiration of the Almighty giveth them understanding and that this spirit or light and inclination though in the soul is neither the soul nor the body of man as from Adam but some infusion by the means of Christ appeareth in that it is said to be given of God that men by it might inquire after and discern the goodness of God their maker Job 35.10 11. and also that it is exprest as a third thing distinct from soul and body Luke 1.46 47. 1 Thes 5.23 And let men call this what they please it is such a light understanding and disposition as in which men are said to have eyes to see and ears to hear so as they might discern between that which is morally good and morally evil and discern many of the attributes of God and much of his minde in his works and word yea and that testimony of his Son being the Saviour of the world when it is brought to them if they close not the eyes eares given them and refuse to use them to the end for which they were given them and that is it they are reproved for as is clear Gal. 3.1 Acts 28 27 Jer. 5.21 Ezek. 22.26 And hereby it is that many natural men have so discerned the being and attributes of God in his works and have been so inclined to many moral good things and disapproved moral evils which though some of good esteem calls the Reliques of Gods Image left in Adam after the fall and therein unwittingly magnifie nature and asscribe some light and freedom of will to it and deny man to be dead in sin by the fall yet the truth is those things are the fruit of that life in Christ for men and by him given in to them John 1.3 4 5 8 9 10. So that as man is thus considered he hath from Christ such light or spirit as if heeded and suffered would make his will free to moral good things Exod. 35.5 21 26. So as in this respect there is given by Christ so much freedom as the will is not constrained but might chuse the best in respect of moral good or evil presented unto it and in respect of attending to or withdrawing from the Gospel which attended to would work a better freedom whence in their not so chusing they are charged not with a necessitous turning aside but to have chosen their own ways and that which God delighted not in and 65.12 and 66.3 4. Prov. 1.29 31. And all this is no affirmation of free will in man by nature to that which is supernaturally and spiritually good for that it yet is not nor of it self can be without some farther grace than here mentioned though in right use of this shewn even that might be met withall Prov. 8.32 36. But this serveth still to abase mans nature as fallen and to magnifie the grace of God in Christ and to aggravate the finfulness of evil chusers of their own ways yet this freedom of will though graciously given by Christ to men for their good is by many divers ways abused to their greater harm for 1. Some even when God appears and the knowledge of God is tendered and they discern the same right and good and might chuse to behold the light and attend the means of knowledge tendered in which they should meet with blessing yet because it reproveth and calleth off from some Idolatry or uncleanness or worldly lusts which they exceedingly love they without constraint do freely refuse to hearken to such instructions and yield to such acts of worship and justice mercy and sobriety as would hinder the satisfying of those lusts and as freely chuse the contrary which they might have refused but would not and in this their evil choise they say to the Almighty Depart from us we will not the knowledge of thy ways whence these are said to be the wicked indeed Phil. 3.18 19. 2 Tim. 3 4. Job 21.14 15. 2. Some when light and truth is extended discovering the vanity of Idols and false worship and mens doctrines and ways and the goodness of truth so as they begin to see what is right and good and like it as good to be followed yet because they love peace to the flesh and the approbation of man in authority and
that they might discern and attend the means in which his goodness is testified and his Spirit working And he knoweth that if such mediums abide unclouded and unperverted before them and that if they according to the light given them do in seeing see and attend to that discovered in the means The grace discovered would enlighten their mindes draw their attentions and work willingness and desires in their hearts to receive and God would convert and heal them Therefore this enemy of Mankinde exerciseth his malice in many wiles to withdraw men from beholding and attending the truth as presented in those mediums especially in the Gospel And this he doth sometime like himself as an Angel of darkness with presentation of necessities or worldly honours and riches or persecutions but sometime counterfeiting as if he were an Angel of light pretending light holiness and greater attainment and for this cause hath his Ministers appearing as Ministers of righteousness to oppose the Testimony of Christ as set forth in the plain sayings of the Gospel also in the extent of it knowing if that be hid from men the door of saving knowledge the foundation of sound repentance and faith the medium to set their will at liberty and make free to choose life is hidden from them then they are liable to be taken in his snares and seducements But that he 's mischievous end may not be seen and that he may prevail to put men by attending to such plain declaration of the Gospel he will colour over his business with a pretence of magnifying free and particular grace in a more excellent way and cry down the plain Testimony of the Gospel if received in the plain import of the words as exalting the nature of Man and attributing free-will thereto to the derogation or abating the honour of the grace of God and so scare men from attending that in which they might meet with life For the preventing of which mischievous design and removing that false aspersion cast on the truth and lovers thereof I have writ these ensuing lines which I desire may be read and the homeliness of the stile pardoned but the things themselves tried and received so far as they appear consonant to the Testimony and sayings of the Gospel and no farther The Lord in mercy sill us with the blessing of the Gospel and make us of one minde therein as prayeth the Well-willer in Christ THO MOOR A TREATISE About the will in Man and what freedom is in it to any thing truly good and whence that comes THe great love of God to fallen mankinde in giving his own Son to take the nature of man yea to be the publick man and under the law for and in the room of all men and so to dye for them all that first and accursed Death in which all mankinde had else for ever perished And Gods being so well pleased with this Death of one for all that he hath raised and exalted him and made him Lord of all and given them all over into his dispose and born witness of him and set him forth in the Gospel to be the propitiation for the sins of the whole world that whosoever believeth in him may receive forgiveness of sins and have eternal life and that such as when means are used towards them rebell willingly against him may be justly judged by him This is fully and plainly recorded in Scripture and declared as the ground and foundation of repentance faith love to God and men of preaching the Gospel to all of asserting the Resurrection of all and of Christ his judging all as is plain in the Scripture and hath thereby been clearly proved by many Yet by some and such also as are in esteem both for learning and godliness this truth is not onely opposed with many subtilties cavils and invention of absurdities to fasten on it but even the clear contrary Assertion affirmed as to say that God never loved all men Christ did not dye for all men he is not the propitiation for the sins of the whole world of mankinde calling these their negations Truth and the contrary affirmations of the holy Ghost Error and Heresie and although the best of them can finde but carnal weapons as misreporting the words they should answer wrong and cloudy stating the question multiplying queries scholastical flourishes Rhetorical chidings scoffings pervertion and wresting of Scripture-sayings not one plain saying of the holy Ghost to avouch and countenance their negation withall but such expositions limitations and exceptions as tend as much to deny Gods creation of all men by Christ his making all men righteous in the first publick man that all have sinned that there is any cause for or door of repentance for all men That there is any real truth in the Gospel to be preached to all men that all men are obliged to Jesus Christ for any saving good why they should live to him or that they shall all rise and come to judgement before him nor have they any clearer testimony in the Scripture for these or any of these than for that which they deny I hope God will one day give them to see so bring them from opposing to acknowledging the truth and for that cause I have writ these few lines if it may be to remove one of their great pretended stumbles in answer to a groundless slander which is this that such as believe Jesus Christ to have dyed for all men do also therewith hold that men have free will by nature and so magnifie the nature of man and free will in man Derogating thereby from the honour of the rich and free grace of God By what reason or learning this should be raised to be a consequent of the belief of Christ his having dyed for all men I know not nor believe that any can shew but I shall endeavour to clear that part of opposed truth from giving any cause at all or having so much as any shew for such an absurdity to be cast upon it and I am sure many believing the truth are slandered And for the clearing the truth and them I desire that these four things may be considered and what the Scripture saith of them may be believed 1. The distinction the Scripture holdeth forth between that which Jesus Christ as the publick man distinct from all other men undertook to do and hath done in his own personal body with God for men without reference to the knowledge will or acting of other men and as and while they were enemies and that which as the publick man by virtue of that done in his own bodie being filled with power authority offices and spirit he hath undertaken to do doth and will do for to and in men that they might know will act and enjoy the virtue and blessing of that he hath done in his own body The first of these being done perfect compleated without the knowledge will or act of any other man in his
undertaking and Gods acceptance and whether men know and believe it or not yea while they are enemies and declared that men might know and so will act and enjoy and so demonstrates men by nature dead enemies and wanting both knowledge of and will to any spiritual good before the other to be after done and where begun yet not compleated fully till the visible return of Jesus Christ in glorie 2. Cor. 5.14 15 19 21. 1 Pet. 2.24 and 3.18 Col. 1.20 21. and 1. John 3.1 2. which things having largely discoursed into Treatises now publick I forbear here onely I mention this to shew that the right understanding and belief of Jesus Christ the free gift of God and his death for all men and that while enemies and his ascending to receive and send forth spirit in the Gospel to make the same known that men might discern believe will and doth wholly oppose and deny any knowledge of or free will in any man by nature to that which is truly and spiritually good And such conceits of free will proceed from want of the right knowledge and belief of the death of Christ for all men And so I shall here onely enlarge in the other three things following 1. What will or free will in man is 2. What divers considerations of men yet natural the Scripture affordeth 3. When men are other and more than natural and what difference then 1. The will of man or mans will is one of the faculties of the soul of a man The soul as I conceive may be comprehended in these three heads viz. 1. The understanding or minde of a man by which he knoweth discerneth and judgeth of things good or bad true or false real or imaginarie and so inventeth or inferreth all which may be called Reason 2. The will of a man that is his bent and inclination leading to elect and chuse or to reject and refuse with purpose and resolution approving or condemning according to the judgement of the minde concerning things good or bad 3. The affections of love joy desire c. Which in a right tempered soul follow the verdict of the understanding and so the choise or rejection of the will But if the appetite and sensual part get victory over the affections and so lead the will the soul is in a distemper and it is a troublesome evil like that Prov. 30.22 23. So that without these three there is not as I conceive a whole soul the will being as I conceive the middle part to be governed by the understanding and to govern the affections that all may agree in one now the freedom of the will is that liberty and freeness it hath in it self above any discoveries objects and proffers to incline to or from to chuse or reject according to what the understanding discerneth good or bad without any force or violence to constrain it one way or other without any necessitating enforcement or band withholding but onely as that seen in the object and approved or disaproved by the judgement doth move and so far is the will free ended and so the heart and minde make free and willing and such a free ready unconstrained will or willingness is free will indeed and so far the will is free in it self and so accounted in Scripture-language also Exod 25.2 and 35.5 21 22.29 2 Cor. 8.3 12. Yet here is to be noted that discovery of objects giving forth of commands and directions layeth no constraint or hindereth but that the will of it self inclining is still free and so accounted in the Scripture Lev 1.3 and 19.5 and 22.19 26. Nor doth want of power to do or avoid and so accomplish according to the purpose inclination and choice of the will hinder the freedom of the will But that the will may be free and freely willing when yet there is not power to do or attain that which is willed Matth. 26.41 Ioh. 21.18 Rom. 7.18 So that freedom of will is one thing and power of doing another and so let us hold close to our business in minding what is free will and in what sense the will is said to be free whether in things that are lawfull or unlawfull good or bad that we mistake not freedom here for liberty or Authority given of God for he gives none to evil nor for power of acting which is another thing But for that freedom from constraint or necessity In which the will as it is a will doth or may incline and chuse or reject more need not be said of the will what it is 2. But now it is meet to ponder and rightly to conceive of man according to the divers and manifold considerations given us of him by the Scripture of which I shall point out five considerations of man as yet a natural man and they are these 1. As God made him in his creation of him when he made all men in one publick man whom also he made male and female and called their names Adam 2. As man by eating the forbidden fruit in sinning made himself 3. As man through the propitiation made by Jesus Christ the second publick man hath his natural life a time preserved and mercies extended 4. As by the virtue of the death sacrifice and mediation of Jesus Christ man hath some light understanding and disposition given unto him by Jesus Christ 5. As Jesus Christ doth by his Spirit with some supernatural light and motion at some seasons visit a man and touch his heart striving with him and in all these considerations we have several things to acknowledge about the will of man and the freedom of it 1. In the first consideration we finde God made man upright even in his soul according to his own Image in righteousness and holiness Ecles 7.29 Gen. 1.26 Col. 3.10 Eph. 4.24 Then was man indeed a living soul and in honour and had his understanding clear to discern the minde of God in what appertained to man and his will free and at liberty in it self though by the command of God bound to the best to chuse one way or other and his affections suitable no sober man that I know denying and so and then man had freedom of will to that which was natural good and to that which was morally good and to that which was spiritually good and all had the same in him as in a Root out of which they were to spring and as in a publick man that stood in their room else they could not have lost it in his fall and loss But for those things that are since mans fall called in Scripture supernatural and spiritual good as the spiritual man the Lord from heaven the quickning spirit life from the dead remission of sins through the bloud of the Son of God enjoying his righteousness union with him and conformity to him in death and resurrection in his holiness priviledges and glory these things were unknown to the first Adam in his Innocency nor could they
such an effect or work of the Law is more or less in every mans conscience till he by custom of sinning and hardning his heart be seared so past feeling Rom. 2.5 Ephes 4.18 so that in all this is no such commendation of the nature of man that he hath the Law writ in his heart and so by nature doth the things of the Law the contrary being largely testified in the first chapter and in the beginning of this But now for our understanding what that Doing the things of the Law by that light extended by nature or natural mediums even by such as have no distinct revelation of Christ is which is here spoken of It is needfull that we first receive the Gospel-testimonie that Christ dyed for all men and extends by virtue of his death some light to all and so consider man in some other consideration than as fallen in the first Adam namely as redeemed in the second and as mercies and means are extended by and through that second publick man even Jesus Christ and those means made effectual in him also by Jesus Christ though for want of the Gospel and spiritual revelation he have no distinct knowledge of this Jesus Christ through whom he receiveth all this and by whom he is now more accepted of God than such as enjoy those greater and spiritual means that give the distinct knowledge of Christ and are not prevailed with thereby as is to be seen in the example of Cornelius Act. 10.1 4 31 34 35. And the following part of this whole chapter Rom. 2. So that in all this the grace of God shewn in greater or smaller means by spiritual or natural mediums is magnified but the nature of man that which of himself as Adams Son he willeth and Doth is reproved and abased as is evident throughout chapter 1. and 2. and 3. 3. But now in the third consideration of man as Christ the second and publick man hath in his stead and for his sins dyed and so wrought a redemption and made a peace for him and by virtue thereof doth preserve his life for a time and in that time extendeth mercies and means to him that he might repent Rom. 2.4 and seek him Acts. 17.27 and live to him 2 Cor. 5.15 and so participate of the redemption peace Here in this consideration of man as his soul and body is preserved in the natural life by Christ Psal 75.3 Col. 1.16 17. John 1.4 5. We have something else to consider about the will in man being one of the faculties of the soul of the soul so preserved For man in the former consideration was so fallen and dead that he was so shut out that there was no liberty to him for any good to chuse nor yet for evil to chuse or refuse for he was necessitated to it and so his will wholly imbondaged but now through this redemption wrought by Christ and grace given by God in him and manifested through him that necessity of perishing and impossibility of being saved that which stood cross against man in the mid-way between God and man is removed and that which held man captive is by Christ captived Col. 2.14 Ephes 2.13 16. and 4.8 and here is remission of sins and eternal life prepared for men and given by God in Christ that in receiving him men might receive it and this set forth in the Gospel that men might chuse life Joh. 3.14 15. Act. 13.38 39. 1 Joh. 5.11 12. So that now the winter is past and here is good spiritual good to be chosen and liberty from God to chuse the same Deut. 30.19 Joh. 6.27 29. but yet nature blinded cannot see and so the will is not moved nor free to chuse this spiritual good unless some supernatural light be given into it Joh. 1.4 5. but now in natural things suitable to the good and well-being of the natural life which is preserved by Christ the will is also herein so preserved by Christ as there is some freedom in it touching natural things and here I may say the will hath as much power or freedom to chuse or refuse as the man hath light or understanding to discern what is good or evil in things tending to the natural life and this I gather from that change of expression where knowledge and knowing to chuse or refuse are put one for another Isa 8.4 with Isa 7.16 and so in and about things and actions natural and humane for the preservation safety and well-being of the natural life and suitable profits pleasures and honours with that contrary thereto according to that which the understanding and minde of a man judgeth to be good or bad best or worst the will of the natural man is free and doth freely chuse or refuse Gen. 6.2 and 11.3 6. and 13.9 10 11. Although through a deluded judgement he may be mistaken in his choise Act. 27.11 12 13. yea and though he want power to attain and do or to avoid all that he chuseth or refuseth which may befall in this to spiritual men also Joh. 21.18 so that in fallen man that is yet natural and of himself inclined and imbondaged to his own ruine and harm he is yet through the grace of God by Christ so preserved that there is such a freedom in his will about things natural as is said the holding of which perswasion attributeth nothing to the exaltation of nature no worth no desert no power for good but abaseth it and magnifieth the grace and power of God in Christ to such weak unworthy ones to whom in their distress he also so speaketh What wilt thou that I should do unto thee Matth. 20.32 yet is this freedom of will many ways abused by natural men to their harm 1 Some not knowing the grace of God through Christ that dyed for them and bought them and so preserveth this freedom of will in them as they count their tongues their own Psal 12.4 so their will and this liberty and freedom they finde in it to be of themselves and so what they attain of things they chuse and pursue tending to furnish their natural life they attribute to themselves and so sacrifice to their own wisdom choise endeavours c. And make idols thereof which if they knew and believed the death of Christ for all with the ends and virtues thereof they would not do Ezek. 28 2 6 17. Hab. 1.15 16. An evil that God warns his people to beware of Deut 8.11 12.14 17. Jer. 9.23 2. Some through the same Ignorance and unbelief yet finding this liberty of will not knowing whose gift it is and to what end given do yet in self-love and desire of riches and honour chuse that which to them apeareth the best and so chuse a sober and temperate use of the creatures and a civil and modest behaviour in converse with men about them and then in a secret hypocrisie pretend this temperance sobriety c. to be for God and to