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The
fallacious
Ground
of
this Argument
of
-M.
G's.
variety
of
the
fubje&s
wherein it
is;
and
is
fometimes exprefr
in
tearnies
of
427
Privation,
Want
and
Deficiency,
fometimes
by Pofrtive
inclination to
evi11.
In
the
Underftanding
tis Blindnefe, Darhenefe, Giddinefe,
Folly,
Madnefe. In
the
Will
obfitnacy
and
Rebéilion;
In
the Heart and
Affe&ions, Pride, Stxhborne-
neffe,
Herdnefe, Senfuality:
In all
Negatively
and
Privatively,
Death:
Pofîtively
-
Luft,
Corruption,
Flefh, Concupifeence,
Sinne, the
old
man,
and
the
like;
There
is
nothing
in
the
foule
of
a
man
that
bath
the
leaft
influence
into
any
A
&ion
as
Morali
,
but it
is
wholly
pof';etlèd
with
this
depraved
vicious
habit, andexerts
it
(elfe
alroayes,
and
an/y,
in
a
fuitableneflè
thereunto.
Secondly
thar
this
Luft
hath
fo
taken
poffeffion
of
men by
Nature, that
in
reference
to
any
Spirituall
Aer
or duty
they
are
nothing
elfe
but
Le11
and
4
FIefh;
that
which
is borne
of
the
flefh
isflefb,
John
3.6.
-It
is
all
fo,
it
is
all Spiri-
tuall
Flefh;
That
is,
it
is wholly
and
habitually
corrupt,
as
to the
doing any
thing
that
is
good.
If
any
thing
in
a
man
might
feerne
to
be exempted,
it
should
be
his
minde
the
feat
ofall
thofe things
which
are commonly called
the
Relickes
of
the Image
of
God,
but that
alfo
is
flefb
as
the
Apofrle
at
large
Afferts
it
Rom.
8
and
enmity
to
God;
Neither
is
it
of
any
weight,
which
is
Obje&ed That
there
is
in
Unregerate
men,
the
knowledge
of
the Truth
which
they
retaine
in
ungodlineffe,
Rom.
r.
18.
Confcience
accnfìng,
and
excufing
Rota
2.
54.
The
knowledge offinne
which
is
by
the Law
with
fundry
other
endowments
which
they
fay
doúbtleffe are
not
flefh. I
Anf=
wer, they are
all
flefh,
in
the
fence
that
the Scripture ufeth
that
words
The
Holy Ghofr fpeakes
of
nothing
in man,
in
reference
unto
any
duty
of
0-
bedience unto
God, but it
is
either
Flefb
or
spirit,
thefe
two
comprehend
e-
very man
in
the world; every man
is
either
in
the
flefh
,
or in
the Spirit,
I{om.8.
The
utmoft improvement
of
all
naturali
facultyes
whatever,
the
mofr
corn-
pleat
fubje
&ion
whereunto
they
are
brought
by
conviaions
yet leaves
the
fame impotency
in
them to Spirituall good,
as
they were borne
withall the
fame
habitual'
inclination
to
finne,
however entangled and
hampeted
front
going
out to theA
&uall
perpetrating
of
it; neither are they
themfelves
any
thing the better, nor bathGod
any
thing
of
that
Glory by them,
which
at
1-
feth from
the
willingObedience
of
his
Creatures.
Thirdly,
it being the
frate
of
every mans
proper
Leif',
Which
is
the Fountain
4:
á"
of
all
finne,
two
things
will
follow
Firfr,
That
in
whomfoever it
is,
in its
compaffe
and power
as
above defcri-
bed,
as
'tis
in
every
unregenerate
Man, how
ever convinc'd offinne,
he flnnes
with
his
full
and
wholeconfent;
all
that
is
within him confents
to
every finne
he
commits;
Unregenerate
men
finne
with their whole hearts and
foules.
In
every
a&
their
carnallminds are not, will
not be
fubje&
to
the
Law
of
God;
their
wills
and
all
their
Affetiions
delight
in finne; and this becaufe
there
is
no
principle
in
them,
that',fhould make any
oppofition to
finne, I
meane
fuch
a
fpirituall
oppoftion,as
would really
take off
from
their
full
confent;
It
is
true
Con
/èiencerepines,witnefhes
again$
Gnne,reprooves,rebukes,
excufes
or accu-
les;
but
Confcience
is
no reali principle
of
operation,
but
either
a
judge
of
what
is
done,
or
to
be done, or
a
morall
inducer
to
doing or not doing
;
and
whatever
Confcience
dóth, however it tumultuate, rebuke,
chide,
perfwade,
trouble, cry, and
the
like, whateverconvi
&ion
of
the
guilt of
finne may fhew
into the judgement, yet limit
bath the
confent
of
the
whole foule, Every
thing
that bath
a
reall influence
into
operation, confents thereto, originally and
ra-
dically, how
ever
any principle may
be dared by
Confcience.
To
take off a-
ny
thing
from full
confent, there
muff
be
fomething
of
a
fpirituall
Repug-
nancy
in
the mind and
will,
which when
Luft
is
thus enthroned,
there is
not.
Secondly