That man acts freely in those things which are agreeable to his nature, as an intelligent creature, all will allow. Moreover, we consider the understanding and will, as both concurring in actions that are free, and that one of these is subservient to the other; as for instance, we cannot be said to desire, delight in, choose, or refuse a thing unless we have some idea of it, as an object, which we apprehend meet to be desired or rejected. And if it be farther enquired, Whether the will has, in itself, a power to follow the dictates of the understanding, in things that are agreeable to our nature, and be generally disposed to do it, unless biassed by the passions, inclining and determining it another way? This, I think, is not to be denied; but in our present argument, we are to consider the will of man as conversant about things supernatural, and accordingly, must give a different account of Christian liberty, from that which is merely human, as before described. The Pelagians will allow what has been said concerning the nature of liberty in general; but the difference between us and them is, that we confine it within its own sphere; whereas they extend it farther, and apply it to regeneration, effectual calling, and conversion; in which respect it discovers itself no otherwise than as enslaved to, or a servant of sin;[13] and the powers and faculties of the soul, with relation hereunto, are weakened by the prevalency of corruption, so that we are not able to put forth those actions which proceed from, and determine a person to be _renewed in the spirit of his mind_; or to have _put on the new man, which after God is created in righteousness and true holiness_. Again, if it be farther enquired; whether the will necessarily follows the dictates of the understanding, so that the grace of God takes its first rise from thence? that which I would say in answer thereunto is, That the understanding, indeed, represents things spiritual and heavenly to us, as good and desirable, and worthy of all acceptation; and gives us an undeniable conviction, that all the motives used in scripture, to choose and embrace them, are highly probable; but yet it does not follow from hence, that the will of man is always overcome thereby;[14] and the reason is, because of that strong propensity and inclination that there is in corrupt nature to sin, which bids defiance to all those arguments and persuasions that are used to the contrary, till we are brought under the influence of a supernatural principle, implanted in the soul in effectual calling.