stand or be in that first estate he was in these being no part nor priviledge of the first creation that is now old but a new creation of things belonging to the second and spiritual man 1. Cor. 15.45 So that of these heavenly supernatural and spiritual good things as they were not known so there could be in man no will much less free will to them and so Adam not having it could not loose it nor could we loose such free will in his fall as we never had in him in his standing so that thus far I hope none will say we magnifie the nature of man For that freedom he had in his will to natural moral and spiritual good was not deserved nor acquired by him but freely given and wrought in him by God whose the praise is But that which is indeed freedom of will to that which is supernatural and spiritual good he had not and the knowledge of this will help to understand that which follows 2. In the second consideration as man by his abuse of free will did in his transgression make himself he not abiding a night in honour became like the beast that perisheth Psal 49.12 20. His soul was not annihilated no more than his body but his understanding will and affections he had still but the Image of God therein the uprightness and holiness thereof was lost and many evil inventions found by him and us all in him Eccles 7.29 Yea he and we as far as could be in a publick one did in him become sinfull and guilty of death and by virtue of Gods sentence condemned and in that respect dead Rom. 5.12 18. And by nature and according to this consideration such we come forth from him Rom. 5.19 So that all men by nature and as considered in Adam and as come forth from him in respect of all we receive from him and so are and have by nature are all ungodly sinners enemies to God void of judgement in that which was truly good and therefore destitute of will much more of freedom of will to it yea dead in treaspasses and sins Rom. 3.9 19 and 5.6 and 6. Eph. 2.1 2. And they that rightly believe Jesus Christ to have dyed for all do therein and therewith believe all to have been thus dead 2 Cor. 5.14 And therefore in respect of any thing by nature or from Adam wholly destitute of any freedom of will to that which is truly good much more destitute of any free will to that which is supernatural and spiritual good which nature never had in the first Adam nor can have but by some higher and more glorious grace than was conferred on him in his first estate So that sure in affirming this is no exaltation of nature and such as talk of free will to that is truly and spiritually good in men by nature must have it in man thus considered or not at all Object But here I fear some that with many words cry down free will in man to good by nature will yet be offended at me as abasing nature too much and object against me that in Rom 2.14 15. That the Gentiles do by nature the things contained in the law c. And shew the work or effect of the Law written in their heart where if by nature they mean the nature of man as from Adam and by the work of the Law written they mean the Law it self as some do and the bringing it in for such an end would argue such a sense to be meantt hen and so to this Objection I answer Answ Though I reverence their learning and godliness yet I receive not their sense of this place because I finde the word nature otherwise used sometime than for the nature of man and the nature of man in another consideration also than hitherto set forth And I finde a great difference between the law and the work or effect of the law in the heart and the taking the words here in such a sense would contradict many plain sayings of Scripture For those that understand not Do no good are ungodly and enemies to God and by nature dead in trespasses and sins have not the holy and righteous law written in their hearts nor do freely by their own nature the things contained in the law which if they had and did then had they free will indeed by nature yea and which is more freedom and power of doing also and this is strange that such as cry down free will in words and accuse others to hold it should by their own interpretations in doctrine so highly avouch and teach it But it is clear enough if the Apostles business and scope from chap. 1.16 to this chap. 2.16 be well viewed and understood which was to set forth the goodness of God according to Gospel testimonie and the means he used for men to to know it that believing they might be justified and sanctified by his grace and the equity of his proceedings against those that willingly disobey against goodness so made known about making forth his knowledge he tels us of two mediums or books the book of creatures God in and by natural things created and ordered by him manifesting his power goodness c. and giving them in some measure to know and calling and moving to repentance Rom. 1.19 20 21. and 2.1 2 3 4. and God teaching by these mediums it is in respect of the instruments used called the teaching of nature or natures teaching and the other is the book of Scriptures which was not by nature or natural mediums but by a spiritual revelation from God so the law to and by Moses and the Prophesies and the Gospel as now come forth Rom 1.16 17. which to whomsoever it comes it brings more clear revelation of the minde of God than can be seen in nature or those visible works of God in creation and providence and it is not the enjoyment of greater or lesser means but the yeilding up thereto according to the light therein vouchsafed be it more or less in which goodness is received again if we minde the Scripture and man in the first consideration we shall finde that man in his innocency had the Law that is the knowledge and love of God and man writ in his heart but sinning he lost this and became as the beasts in that respect Yet though man lost his uprightness God and his Law lost not his authority man by the Law was as much obliged still to know and love God and his neighbour for the grace he had conferred on him by creation c. And such the force power and authority of God in this Law that it entered into the heart of man convincing him as bound to it and that it was his duty to adore God and love man though he had neither light nor strength nor will to either yet according to what he conceived himself to do right or wrong his conscience or thoughts within would excuse or accuse and
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
it would also free from the conceits of harshness and contradictions in the sayings of the Gospel and from murmuring against God all which the contrary opinion lead to But I have yet heard some say that this opinion of Gods extending such grace to natural men that they might believe it doth magnifie some men as better than others that is such as by such light and means are brought in to believe when others by the same were not and to this I answer that some are brought in by such means as others are not and that it is the fault of them which are not and by that fault they become worse is true else how shall that be righteous judgement when one shall be produced against another in judgement Matth. 10.15 and 11.22 and 12.41 42. And that he that believes is better than he that did not is true but that any betterness in himself made him a believer is false but by grace he is better in believing this may be illustrated by a comparision though all are too scant for spiritual things suppose two men by their own folly become blinde deaf dumb and so dead here is both their sin and their misery If one carry good things to them to see hear c. They are both alike unworthy and unable but if one be helpt with sight hearing c. and the other not and then both called if he that hath his sight c. behold not it is his sin but the other it is not his sin but his misery if both have sight hearing c. given here is grace alike to alike unworthy if both be called and they heed not to see hear c. both are faulty alike but now if the call be continued and greater discovery of good things made and by the excellencie of the grace and riches disovered one be drawn to behold and minde that he seeth and heareth and so come to receive those free offers and the other willingly close his eyes and stop his ears and so refuse and be punished here is free grace to the one that deserved no more than the other yea grace more obliging him still and here is equal and just punishment to the other who is willingly now become worse so that man is no way exalted in this and indeed when and whosoever God hardens blindes and reprobates he doth it equally in righteousness judicially and justly when and after he hath given eyes and ears to see and hear and touched the heart and then called and they closed their eyes and ears and hardened their hearts till God left them as is shewn in opening the particulars of the truth affirmed in all which it appears to tend to the abasing of man by nature and the glorifying Gods grace But yet to clear the business I shall endeavour to answer some scruples and objections that some think the Scripture occasions to be made against it 1 Cor. 2.9 14. Eye hath not seen c. The natural man receiveth not the things of the Spirit of God c. Neither can he know them Ans This is wholly and verily true and there is nothing in the affirmation that doth so much as seem to unsay any part or word of these verses for here is not exprest those things that God hath done for the sons of men in creating of them righteous in giving his Son to dye for them when fallen in promiseing remission of sins to such as repent and believe in his Son in calling and using means that men might repent and believe in stretching out his hand by his Spirit working in them that they might believe and promising great happiness to them belieâ—ing these are the things to be set before all men and God gives them eyes that they might see in discoverie they do see though they will not see that is use their sight Matth. 13.14 15. And it is not the will of God though the Gospel and grace of God and house of God be shewn them if they be not by that sight and grace seen humbled and converted that they should see within the excellencies of the house and kingdom of God Ezek. 43.10 11. the Prophet must first shew the house to the children of Israel that they may be ashamed and repent c. and if by that sight they be ashamed then shew them the excellencies c. And so our Saviour saith Except a man be born of water and the spirit he cannot enter into and so not see the the kingdom of God in the excellencies thereof and it is no where affirmed that the natural man hath given him while he remains natural either discerning or freedom of will to chuse such supernatural and spiritual things as these yea the believers discerning of these is but in a little measure in respect of what is in them they being such things as are not yet fully given to them by way of possession but prepared and laid up for so to be waited for by those that love and wait for Jesus as 1 John 3.1 2. T it 2.13 All which agreeth with and confirmeth what I have affirmed Joh. 15.4 5. without me ye can do nothing Ans This is also very true and there is nothing in what I have affirmed cross to this for all that which is given into the minde or will of a natural man to fit him to attend and yield to those means Christ useth to him for good is affirmed to be the work of his own grace and so this saying is a caveat to humble them and that they may not think to help themselves by the mountain he hath made them but knowing their imbecility use rightly what they have to abide still looking to him and waiting on him to perfect all that concerns them and so receiving and yielding up still to his instructions and motions that so his word may abide in them and they in this grace of his suitable to that is said Rom. 10 8 9 10. with 1 John 3.5 Though they here spoken to were more than meer natural men to whom yet even this caveat and instruction was needfull so that this agreeth with that I have affirmed instructeth and presseth to the right use thereof Rom. 9.16 It is not of him that willeth nor of him that runneth but of God that sheweth mercy Ans A heavenly truth and blessed instruction and nothing in it crossing any thing in the affirmation I have made and set down the people of whom Moses spake and for whom he interceded God had shewed mercie to already saved them out of Egypt and through the sea and set his promises before them of bringing them into Canaan and they had heard his voice seen his miracles c. And God had done as much for them as I have affirmed done to and in natural men and because they continued not believing his word and setting their hearts to his wonders shewn as they ought and might therefore God gave them not that which