Vindiciae legis, or, A vindication of the moral law and the covenants, from the…Vindiciae legis, or, A vindication of the morall law and the covenants, from the…

First therefore they say, If so be we are not able to do any thing towards our salvation, this is to turn men into stocks, and stones, or beasts, and so no difference between them and us. But we say, Although ⟨p. 95⟩those similitudes the Scripture holds forth do prove our inability for that which is good, yet they must not be made alike in all things. It's true, to convert men, is to make children unto Abraham out of stones; yet we must not think that is therefore an universal likeness between men and stones: For first, consider this vast dissimilitude; In stones and beasts there is no passive capacity of grace, but in man there is. We say, there is a power for grace in a mans nature; and the Papists say, there is a power: only they say it's an active power, though remote; we say, only a passive. There is a power to be converted to God, which is not in stones or beasts: they say, there is a power to convert or turn to God; here is a great difference.

Finst therefore they say, If so be we are not able to doe any thing towards our salvation, this is to turn men into stockes, and stones, or beasts, and so no difference between them and us. But we say, Although ⟨p. 95⟩those similitudes the Scripture holds forth doe prove our inability for that which is good, yet they must not be made alike in all things. It's true, to convert men, is to make children unto Abraham out of stones; yet we must not think that is therefore an universall likenesse between men and stones: For first, consider this vast dissimilitude; In stones and beasts there is no passive capacity of grace, but in man there is. We say, there is a power for grace in a mans nature; and the Papists say, there is a power: only they say it's an active power, though remote; we say, only a passive. There is a power to be converted to God, which is not in stones or beasts: they say, there is a power to convert or turn to God; here is a great difference.

Besides, we may consider these degrees in the creatures: 1. There is an inclination to such an act, as in the fire to burn. 2. A spontaneous inclination to some acts accompanied with sense, and sensible apprehensions, as in beasts. 3. A willing inclination accompanied with reason or judgement, and this is in man: Now, because man is thus affected, therefore God in converting, though he doth it by a potent work, yet by arguments, which we never use to horses, or brute beasts: and although man hath lost that rectitude in his will and mind, yet he hath not lost the faculties themselves; therefore though he be theologically dead, yet he is ethically alive, being to be wrought upon by arguments. Hence is that saying, To will is of nature, To will well of grace, To will ill of corrupt nature. Hence we may grant those objections, that if a man had not this free-will (if you do not extend it to good things) there could be no conversion or obedience; for grace doth not destroy, but perfect nature.