Of Free-will. able, but willing : And if they make them willing, they do in print° infranti difpofe them to be willing, and then procure a&ual willing and then fix the Will in anhabitualpropenfity. 2. Ifthat Do&rine be true, then a habit bathno moralgoodor evil in it, it is no Virtueor Vice : And then there is no Virtue or vice, thatis, no fuch thing as moral Habits, but only Mts. For no man fhould call weer, power or impotency, which is neither habitual, difpofitive ora&ual willingnefs or unwillingnefs, by the name of Virtue or Vice. It is not goodnefi meerly tobe able to dogood, nor evil tobe able todoevil 5 un- lefs as eating, walking may be good or bad materially by participation, fo far as voluntary. 3. If that Dotirínebe true, the Will as a Will fhould bean unfanerified or unrenewed faculty, further than it is found in altion. For its difpo- fition is its holinefs and reâitude. 4. And a man fhould have no Grace in hispeep, or when he is mind- ing natural things alone 5 unlefs youwill fay, as I hinted before, that fleeping and waking hehath íd11 aLatent infenfible Volition in a&, which is it that we calla habit : But if you acknowledgefucha habit, (ev.en a fixed latent deep confiant a& inclining to other holy ads) thefirife then is but aboutà name. 5. It is certain, that the Soul bath in it betidespower and obferved atis, a natural infeparableinclination. The form of theSoul is not only potentia, butpotentiafeu vis vel virtue inclinata; Man is not only able to love good as good, and felicity as fuch, and fenfible pleafure as fuch, buthe is inclined to it. And if there be fuch a thing asnatural inclina- tion or propenfity, betides and off, then 1.- It is poffibleand prop bable there may be a gracious inclination. a. Yea and if the whole Soul be fanllified, mutt not its inclination be fanctified ? 6. Why elfeare. we Paid tobe New Creatures, and have loft and ten- der hearts, and tobe made partakers of theDivine Nature ? Nature in a&ive things, is a principle inclined to aelion, and not only ablefor it. And Purely a DivineNature can fignifieno lets thanan inclination toho- linefi and thelove of God, y. Whence canyou imagine that a wicked man fhould rife every morning fo ready togoon in wickednefs again ( that fleepdothnot end his fin,) yea that he is foobllinate in fuch ads, ifbefides thea& hehath nothing but a power to do evil ? If you fay that it is.alfo a difability to do better or forbear 5 r. You will extenuate his fin, by laying that he can do no better. 2. Experience telleth you that his fin is lenfuality And Appetite (inordinate which ruleth him) is more than power, Impotency or AN; It is alto an inclinationto that AN. 8. No doubt but each faculty bath Grace fuited to its nature and fife : And therefore as thepotentia vitalis aEliva b executiva, hath its power and vivacity, fo the Intelleli hath Illumination, and the Will holyLove, indifpofition and in a&. 9. Lafily, The Scripture calleth that which isgiven us by the name of thespirit of God, ( and I would the Church would hold to that name, and fay, Men have or have nottheSpirit of holinefs :) But the word spirit cannot be judged to lignifie nothingbut power and aN. Yea it isexprefly named in reference to our three fan&ified faculties,the Spi- rit of Power, and of Love, and of a found Mind, 2 Tim. r.7. And the Spirit of Love or Adoption (Gal. 4. 6. Rom. 18. r6, 26.) is not only apower to love : AChild bath more than a power to love aFather; It isa filial loving nature which is called our regeneratefiate. And if it were only theAN alle,why is it called a Spirit and Nature. A.
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