292 TtIE POSITIVE WO bath received the least degree of saving grace, bath light enough to-understand the spiritual things of the gospel in a spiritual manner. When the mysteries of the gospel are preached unto believers, some of them may be so declared as that those of meaner capacities and abilities may not be able to comprehend aright the doctrine of them, which yet is necessary to be so pro- posed for the edification of those who are more grown in knowledge. Nevertheless, there is not any, the meanest of them, but bath a spiritual insight into the things themselves intended, as far as they are necessary unto their faith and obedience in the condition wherein they are. This the scripturegives such abundant tes- timony unto, as to render it unquestionable: for we have received the Spirit ofGod, that we may know the things that are freelygiven us "of God. By virtue of what we have received, we know or discern, spiritual things, 1 Cor, ii. 12. So we know the mind ofChrist, Ter. 15. This is the substanceof that double testimony, 1 John ii. '20, 27. This abiding unction is no other but that habitual inherent grace which we plead for, and by it, as it is an holy light in our mind, we know all things; the understanding that is given us to know him that is true, 1 John v. 2. only it is our duty continually to endeavour the improvement and enlarge- ment of the light we have, in the daily exercise of the spiritual power we have received, and in the-use of means, Heb. v. ult. Sect. 33.(2.) This power in the will consists in its liberty, freedom, and ability to consent unto, choose, and embrace spiritual things. Believers have free-will unto that which is spiritually good; for they are freed from that bondage and slavery unto sin which they were underin the state of nature: whatever some dis- pute concerning the nature of free -will, that it consists in an indifferency'unto good or evil, one thing or ano- ther, with a power of applyingitself unto all its opera- tions, whatever their objects be, as the scripture know- eth nothing of it, so it is that which we cannot have, and if we could, it would beno advantage at all unto us, yea, we had much better be without it. Have it, indeed; we cannot; for a supposition of it includes a rejection of all oar dependence on God, making all the springs of our actions to be absolutely and formally in ourselves. Nei- ther, considering the prejudices, temptations, and eor- ruptions that we arepossessed and exercised with, would RK OF THE SPIRIT such a flexibility of will be of any use or advantage un. to us, but would rather certainly give us up to the power of sin and Satan. All that the scripture knows about free-will is, that, in the state of nature antecedent unto the converting sanctifying work of the Spirit, all men whatever are in bandage unto sin, and that in all the faculties of their souls. They are sold under sin, are not subject unto the law ofGod, nor can be, canneither think, nor will, nor do, nor desire, nor love any thing that is spiritually good,. according to the Blind of God; but as unto what is evil, perverse, unclean, that they are free and open unto, ready for, prone, and inclined, and everyway able to do. On the other side, in those who are renewed by the Holy Ghost and sanctified, it acknowledgeth and teacheth a freedom of will, not an indifferency and flexibility unto good and evil, but in a power and ability to like,,love, choose, and cleave unto God and his will in all things. The will is now freed from his bondage unto sin, and being enlarged by light and love, willeth and chooseth freely the things of God, having received spiritual power and ability so to do. It is the truth, that is, faith in the gospel, the doctrine of the truth, which is the means of this freedom, The truth that makes youfree, John viii. 32. And it is the Son of God, by his Spirit, who is the principal efficient cause of it: for if theSon make us free, then are wefree indeed, ver. 36. and otherwise we are not, whatever we pretend. And this freedom unto spiritual good we have not of ourselves in the state of nature; for, if we have, then are we free indeed, and there would be no need that the Son should make us free. Sect. 31. The difference therefore about free-will is reduced unto these beads: 1. Whether therebea power in man, indifferently, to determine himself, his choice, and all his actinns, to this or that good or evil, one thing or another, independentlyon the will, power, and providence of God, and his disposal of all future events. This, indeed, we deny, as that which is inconsistent with the prescience, authority, decrees, and dominion of God, and as that which would prove certainly ruin- ous and destructive to ourselves. 2. Whether therebe in men unregenerate, not renewed by the Holy Ghost, a freedom, power, and ability unto that which is spiri- tually good, or to believe and obey according to the mind and will of God. This also we deny, as that which is contrary to innumerable testimonies of scrip-
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