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and yet men never acted more freely as well as more wickedly than the jews did in al! the parts and circumstances of that tragical scene. So that the liberty of the will is confiftent with some kind of neceffity, yea, even with some kind of servitude. A fervant may serve his master freely and voluntarily, as the Hebrew servant that was unwilling to part from his maiter when his time of servitude was expired. A wicked man, who commits fin, gives up himself wholly to it, is a servant of it, yei acts freely in all his shameful and sinful services; even at the same time he is a slave to those Justs and pleasures he chooses and delights in; which made Luther call free-will Servum arbitrium. 4

The consideration of the will of man in the several states of innocence, the fall, regeneration and glorification, serves much to lead us into the true nature and notion of the liberty and power of it. Man, in his state of innocence, had both a power and will to do that which was naturally and morally good; though his will was left mutable, and so through temptation might be inclined to evil, at which door came in the fin and fall of man. Man, in his fallen state, is wholly under the power and dominion of sin, is a captive under it, and a slave unto it, and has neither a power nor will to that which is fpiritually good. Man, in a state of regene

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is good, was with Adam in a state of innocence; this was lost by the fall : Hence man in a state of corruption and unregeneracy, is destitute of it; in the regenerate stare it is implanted in the will by the Spirit and grace of God, and in the state of glorification will be in its full perfection : So that the controversy ought to be not about the natural but moral liberty of the will, and not so much about free-will it felf, as the strength and power of it ; which leads me to the consideration of the next enquiry ; which is,

II. What is the strength and power of man's free-will; or what it is that the will of man ic self can will, or nill, chufe or refuse, effect and perform?

1. It will be allow'd, that the human will has a power and liberty of acting in things natural, or in things respecting the natural and animal life ; such as eating, drinking, sitting, standing, rising, walking, &c. The external parts, actions and motions of the body, generally speaking, are subject to, and controulable by the will, though the internal parts, motions and actions of it are not fo; such as digestion of food, secretion of it to various purposes and uses, nutrition and accretion of the several parts of the body, circulation of the blood, &c. all which are perform'd without the consent of the will,

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are turned from sin and satan to him, are deliver'd from the power of darkness, and translated into the kingdom of his dear son. Regeneration, or a being born again, is exprelly denied to be of the will of the flesh, or of the will of man, and is ascribed to God himself. All men have not faith in Christ; and such who have it, have it not of themselves; 'tis the gift of God, the operation of his Spirit, the fruit and effect of electing and efficacious grace. Evangelical repentance, which is unto life, is not in the power

of man; man, in a state of nature, has no true sense of his fins; nor will any means of themselves bring him to repentance for them, without the efficacious grace of God. True evangelical repentance is God's free-grace gift.

5. That there is no power naturally in the will of man, to will, chuse and effect things spiritually good, does not only appear from all experience of human nature; but also from all those scriptures which represent man as polluted, wholly carnal, given up to fin, saves unto it, and dead in it; and not only impotent unto, but under an impossibility to do that which is good ; and from all those scriptures which declare the understanding, judgment and affections to be corrupt, by which the will is greatly influenced and directed ; and from all such scriprures which intimate that every good

gift

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