diversly abused is too evident 1. By some in a willing withdrawing and turning aside after such knowledge and operations of truth given a fearfull and dangerous evil Hos 11.1 4 7. Ezek. 24.13 Prov. 1.24 2. By others though not prevailed with to receive the love of the truth to save renew and cleanse them yet lifting up themselves to high conceits of themselves as more excellent than others because of such visits shines and motions and even on that ground also boasting of their enjoyments of free grace and peculiar favour a dangerous evil Prov. 30.13 Jude 5.6 2 Thes 2.10 11 12. the Lord give such timely repentance 3. Yet lastly that we may fully and rightly understand this business there is one thing more to be considered namely how long any is to be reckoned in the number of natural men and that according to Scripture account is untill by the grace of God in Christ discovered they be brought in to believe in Jesus Christ and then they are something else and better than meer natural men or till for persisting in resisting this grace they be left and so given up and reprobated of God and then they be something else and worse than meer natural men the first of these have a begun freedom of will not onely to chuse spiritual good things for that they have already but also to pursue abide in and follow after the same which no meer natural man hath and the latter have lost that freedom they have before given them to moral good things and attention to mediums for spiritual good being void of judgement therein and till men become one of these two sorts they even all men besides both rich and poor wise and simple learned and unlearned in offices ecclesiastical or civil and out of office within or without the pale of the profest Church Jews or Gentiles civil or deboyst idolatrous superstitious devout or profane and scoffers meek or furious chaste or unchaste liberal or covetous c. They are all of them natural and but natural men untill as is said 1. That by the love or grace of God in Christ that dyed for sinners discerned and believed they be brought to deny and disown themselves their own sins purposes and ways so as they believe on God in Christ therein accepting this grace to save comfort renew and guide them the bent of their heart being set to depend on God to enjoy honour and please him waiting on him for preservation and eternal life these though men and in a sense natural men still Acts. 14.15 yet also indeed and in truth they are something else more and better than natural men even the Sons of God by faith Gal. 3.26 Born of God John 1.12 13. of water and the spirit John 3.3 5. By the grace and spirit of God in and by Christ Rom. 5.6 8 10. Tit. 3.4 5 6. 1 Pet. 1.21 And so all that by the freeness of Gods love appearing in the death of Christ are brought to believe in Christ and so have him by his Word and Spirit abiding in them and they by faith and love abiding in him these all these whether babes strong men or fathers all are the sons of God members of Christ and in some degree spiritual yea though by reason of some weakness and oppositions of flesh and world some be more carnal than spiritual Rom. 7.14 1 Cor. 1.2 3. So that such believers all and every one of them have not onely such a freedom of will as that they might chuse that is good according to their understanding in things natural and moral and attention to the outward mediums for spiritual good things and so such a light or spirit as God by Christ and for his sake giveth to every one that cometh into the world but they have received an oyntment from the holy One even the word of grace therein the spirit of grace into their spirit and so have a new heart a new spirit and so have not onely that by which attending their will might be made free or an opportunity in which they might have it or such a freedom onely in some spiritual visit that they might chuse life and spiritual good things but much more for by the election grace hath made in their hearts they have chosen life and spiritual good things Isai 56.45.1 Thes 2.13.2 Thes 1.10 And now have in their heart by the operation of God a begun freedom not onely to chuse yea and to will but even also to do spiritual things Phil. 2.12 13. And it is behoofull and gainfull for them to walk out in this grace as they have received Col. 2.6 Phil. 2.12 13. And in this freedom they are differenced from all natural men and much more from them that are worse than natural namely 2. Those who by continual lifting up their own understandings thinking to be wise and preferring their own thoughts purposes and lusts before the receiving and retaining the knowledge and teachings of God by nature or Scripture to turn at his reproof but follow the delusions of Satan till they have closed their eyes and stopped their ears and hardened their hearts in resisting the spirit and blotting out the light which God by Christ had given them and so resisted the truth declared and the holy Ghost in his visits and strifes therein till they be left and given up to Satan and so reprobated and given up of God these and all and every of these though in a sense they be natural men still yet they are also some thing else and more and worse than natural men even the Sons of Belial of the wicked one the seed of the Serpent emphatically the reprobate and wicked indeed that now cannot believe Prov. 1.24 36. Ezek. 24.13 Jer. 6.16 30. Gen. 4.5 13. with 1 John 3.12 Rom. 1.18 28. John 12.38 40. And these having lost that light they had despited the spirit that would have given them more and for that given up of God they are not onely destitute of all freedom of will to spiritual but even to moral good and set with a full resoluteness in their will to do the works of their father the devil being void of all right judgement John 8.41 44. Rom. 1 24 28. And in this they are differenced not onely from believers but from all other men that are reckoned in the number of natural men And now having been so large in opening this business let all this be brought together let the will be considered as one of the faculties of the soul and the freedom for a libertie not from a command or lawfullness but in it self to chuse the one or the other in things proffered let the things be considered as distinct natural and moral and spiritual and of what and to which is spoken in any affirmation let the natural man be considered as he was righteous but is fallen in and through Adam and redemption wrought for him by Christ and some light given him
and given into he will of man by Jesus Christ in which so much liberty is given into the will of man that according to the declarations and tenders made in things naturally and morally good and the declaration of Gods love to mankinde in his works and in his word the mediums to discover supernatural and spiritual good things when attended to and believed he might incline to and chuse to minde attend to and imbrace such natural and moral good and such outward mediums for spiritual good as are set before him in which is attendance to that better freedom which in such attention should be met with of this and this onely is the question and the affirmative I have testified to in such a sense and so far as is affirmed in the four last mentioned particulars and I suppose fully and clearly proved in the Scriptures fore-cited in the three last of the five considerations of the natural man And yet for more satisfaction I will instance proofs more distinctly 1 Proof The Apostle professeth that the word of faith which he preached and that which the righteousness of faith saith and which Moses spake is the word that is nigh thee in thy mouth and in thy heart and that nightness and being in thee the testimonie of the word it self now this word which they preached was neither Adam nor Adam-like and natural things nor a Law of works but the word made flesh the Lord Jesus Christ and remission of sins and life in him to be received by believing and testified by confession and this word saith he is not so far out of sight and reach but it is very nigh thee in thy heart that thou maiest believe In thy mouth that thou maiest confess as is evident compare Rom. 10.4 10. with Deut. 30.11 15. And upon this ground Moses professeth to have set life before them and exhorts them to chuse life verse 15 19. Surely this testimonie is true in some plain and full sense without wresting dominition or addition and it cannot hold forth less than what is before affirmed in the last four fore-mentioned particulars To take it in such a fantastical sense as if the personal body of Christ were in us and dying rising and ascending in us is contrary to the whole testimonie of Scripture and the foundation of our faith and the drift of the place it self To take Nigh and In for his spiritual in-being in the hearts of believers by his word and Spirit and the riches of the mysterie in forgiveness righteousness c. By and in which manner he is in believers the hope of glorie is against Scripture which makes that peculiar to believers and against the place it self which affirms this nightness not because but that men might believe Yet sure a truth there is in the affirmation and that in a full and plain sense whether 1. We take in for for as it will well bear and signifie and is sometime so used yet then the first word Nigh implies a redemption for man and made known and fit and this implies good will to him and so for him and he so far made capable that he might so attend that he might believe or 2. If we take In for in or within as being added to Nigh it seems to be taken then we must take In for such a being in as may be in an unbeliever that he might believe and that can be no less than by virtue of his propitiation made and mediation continued extending such mercie and light into men as through him they live and move and have understanding above the beasts and so an eye to discern and such motion in their will that upon his tenders of life in the means they might chuse to behold and attend to him in them and then though they have no power to save themselves yet he would save them Isai 45.22 And both these senses are true and answer to the words fully and plainly and less than both these cannot be taken without injurie to the words and he that denieth this preacheth not the Gospel the Apostle preached but runs at an uncertain and this holds forth as much as I have affirmed 2. Proof It is affirmed plainly in the Scripture that Jesus Christ lighteth every man that cometh into the world John 1.9 and so that there is a spirit in man c. Prov. 20.27 Job 32.8 and 35.10 11. and that they have eyes and ears that they might see and hear though they refuse in seeing to see c. the wonders in the works and word of God Jer. 5.21 as is before shewn and this is as much as I have affirmed 3. Proof The Lord calleth upon men to look to him to hear his voice to understand to turn at his reproof to repent to believe to chuse life c. Isai 42.1 and 45.22 Prov. 8.4 7. and 1.23 Acts 2.38 and 16.31 Deut. 30.15 19. If any say that such exhortations imply not power in the exhorted to turn c. I answer I say not that it doth but implies power and will in the exhorter he being the Lord and a capacity given by him to the exhorted to hear and see and understand and so to attend and incline which if they do according to what they may by his gift he will add more and save as his word assures a wicked servant he is that saith the Lord gathers where he hath not sown c. If any say they say not God doth so for he gave them power in Adam which they have lost and he may justly require that of them he once gave them power for I answer he gave power to Adam to as much as the Law of ten words requires and that power he lost and this Law serves to discover sin and sentence to death which use was not for Adam in his innocency and I hope such as know the Gospel know that Christ will judge according to it himself having been judged for us according to the Law but the power to acknowledge sin repent and believe in Christ and so chuse life that way was not in Adam in his innocencie and so not lost by him and so as the first power men never had in themselves though in Adam so this they never had in him and if God graciously give not forth some power in which men might look to and receive his power he should require of men absolute impossibilities and then his yoke were not easie but in Gospel declarations he gives that by which men might hear the end of his declaring calling being that men might repent and be saved John 5.24 and 34. which will evidence as much as I have affirmed 4. Proof God every way by his word cleares himself from being the cause of mens destructions either in his will or pleasure taking in their death Ezek. 33.11 or tempting them to evil Jam. 1.12 or in want of any means used for their good that may stand with his wisdom and holiness and
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
in fame for learning and devotion they not by any necessity or constraint but willingly stick to their commands and doctrines and refuse to embrace the truth that would endanger to their displeasure and reproach Hos 5.3 4 9 11. John 5.44 and 12.42 43. whence that Isa 51.12 13. Neither will this Plea help them or be found true their wills were so chained they could not chuse to accept the better part in this they were for want of liberty and freedom of will necessitated to chuse the worse part herein and whoever help them with this Plea God will reprove it Isai 5.1 4. Mic. 2.7 3. Some there are that for want of the right knowledge of Christ having dyed for all and the ends and virtues of his death stoop not to come in at that door wherein they will be found no better than others and chuse not that efficacie of the death of Christ that they might be quickned by him yet make some use though a wrong one of this liberty and freedom of will given them by Christ and that is this that being convinced of sin and their guiltiness of it by the Law and the wages to be death and so terrified by the Law with the apprehensions of Gods anger and judgement and so of hell and believing the Law to be holy just and good as indeed it is they set themselves to the Law and chuse to work sorrow on their hearts for their sins and so to leave them and to learn the knowledge of those righteous affections and services commanded by the Law hereby to get the righteousness of God and as by use and custom they attain to some inward frames and promptness in duties they would from thence conclude themselves alive to God but finding wants they will look to Christ as one that dyed for such that so what is wanting in them may be made up by him and being come to this they trust there are Christs they have faith they are righteous and have some free-will to that which is supernatural and spiritual good but in this they are not wise but farther off unjustified still 2 Cor. 10.7 11 12 13. Luke 18.11 Rom. 7.9 and 9.33 and 10.1 2 3 4. Job 9.30 33. And yet in this is something that is worse for they yet not knowing that which is indeed supernatural and spiritual good and so having as yet no freedom of will to chuse that But onely this freedom forementioned to that is morally good and all the zeal and exercise being an act of their will though helped by that freedom in it given by Christ to men yet this now they call an act of supernatural grace and say it is a begun freedom of will to that which is spiritually good and that it was wrought in them by the free grace and the almighty and unresistable power of God without which they say they could not have had it And they acknowledge it the work of his grace as did the Pharisee Luke 18.11 And of this act and fruit of their will they make a great Idol and mysteriously worship it for from hence they fetch their knowledge and on this they build their faith and hope that they are elect that Christ dyed for them that Christ is theirs and they his that the promises belong to them and that they shall have eternal life and can never fall away though they think and to others say Christ is their foundation yet the truth is the first and bottom matter is the foundation and that to them is this act produced by their will without which they know not whether Christ dyed for them or no so that they build that perswasion hereon also and hence is their assurance c. raised though every whit as much deceived as they Prov. 30.12 Luke 18.11 Rev. 3.17 18. 2 Cor. 10.12 And as high-thoughted of themselves as they Prov. 30.13 Isai 65.5 Yet do they blinde themseves and others from discerning this by earnest and zealous crying down all free-will in man to any such good as they have as if there be any it must needs be by nature and so as persuing others as magnifiers of nature and holding man hath free-will to that is spiritually good therefore you may be sure they are far from any such thing and yet all this while they have no more but that freedom of will that is by Christ given to all men though not so to work with and build on the Lord help such as are snared with it out of this mysterious Deceit that they may not be as those Prov. 30.12 13. or he Luke 18.11 Lamentable it is that so good and gracious a gift given to man should be so abused but it will leave at last the abusers excuseless 5. But I will now add the last consideration of the natural man and that is as Jesus Christ by the virtue of his death sacrifice and mediation doth by his spirit in and according to the Gospel visit and move the heart with some supernatural light and motion at some seasons striving with him that there are such seasons of gracious visitations and especially where the Gospel is plainly preached I need not in our Nation stretch my Assertion any farther is evident for the plain preaching of the Gospel is it self a gracious visitation to a people and the mean yea the choise if not the onely outward mean to enlighten mens mindes in make their wills free to chuse spiritual good things Luke 68 78 79. and 19.42 44. And Christ by his spirit is graciously present in such ministration of the Gospel Prov. 9.1 6. Matth. 28.20 whence it is called a ministration of life spirit and righteousness 2 Cor. 3.7 8 9. And yet moreover at some seasons more than others and sometime to one and sometime to another he doth more clearly and forcibly visit with some supernatural light and motion discovering his goodness to the heart and moving it with convincement and alurement so striving with them by his spirit as appears Rev. 3.20 1 Pet. 2.12 John 16.8 13. And in such seasons he is making the will free laying grace and life before it moving with loving alurements so as they might be free to chuse and have then an opportunitie to receive that freedom yea in one season or other before he leave striving with them he takes off the yoke of thraldom that there is so much freedom given to the will I say not that they shall necessarily by constraint but that they might in that season while his presence is so with them even chuse life yea spiritual good things though many undervaluing it do not as is evident Hos 11 4. Ezek. 24.13 Isa 5.1 4. I say not this freedom wrought in the will of the natural man is abiding or dwelling in him but onely that it is given into his will at and in such a season of visitation and yet that this mercy of God given in such seasons is by many
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