3is zermon 3. of a controverfy there,which greatly mars peace. 3.Where this real willingnefs is in exercife, tho' fin prevail, yet (as I oftner than once Paid) it puts the Chriftian to enter his diffent from, and proteftation againft it, which in force refpe& exoners him: Even as in a human judicatory,where a thing is carried by the fpeat of the plurality of voices, any member thereof that protefts is exonered by that his proteftation ; juft fo 'tis here, when the foul is furprifed, taken unawares, and hurried by the violence of tempta- tion ; and tho' it do not fimply and altogether free and excufe him as to the fin, as it may do a man in the other cafe ; yet it keeps (as it were) a legal right to him,where- upon he may humbly plead with God againft his unre- newed part, complain of it, and come to him, and fay, It is no more I, but fin that dwells in me : And therefore, from all we may very confidently conclude, That it is not abfolute perfection, that is the ground of the Confcience its good teftimony, and of the peace that refults therefrom, but fincerity, or real willingnefs to live honeftly. The firft ufe of the do &rive ferves to Thew us,That it is a tenet contrary to fcripture, crois to believers confolati - one and to the nature of holinefs, and that withal makes way for loofnefs, to fay, That there is nothing in fincerity, and willingnefs to live horsefly, that can give a believer quietnefs and calrnnefs of Confcience ; which Antinomians (on the matter at leaft) to fcare and fright believers, not from peace of Confcience, but from Rudy of holinefs,main- tain and prefs,whereby they labour to ruine and raze this molt comfortable do&rine two ways, both which are re- moved and refuted by thefe foregoing caveats which we gave, I. They fay, That none at all wins to this univer- fal willingnefs or fincerity. But, for anfwer (as we Paid before) we fpeak not of univerfal perfe& willingnefs, but of fincere real willingnefs There is a great difference betwixt univerfal hónefty up at perfe&ion, and an endea -. your after univerfality of honefty ;' and 'tis the laft that that we fay a believer may baye, and path (when in cafe) in its more lively exercife. z (which overthrows the for- mer) They fay, That a natural man may have this willing- nefs, and fo it can be no ground of peace to the belie- ver. But, for anfwer, we fpeak not of what a natural man
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