Of INDWELLING SIN. 463 [2.] It chufeth nothing, confents to nothing but fhb ratione boni, as it hath an appedrdnce ofgood, fothe prefent good. It cannot confent to any thing Under the notion or apprehenuonof its being evil in any kind. Good is its nutural and neceffaryobjeét, gnd therefore whatever is propof- ed unto is for its confent, snuff be propo ed under an appearance of being either good in itfelf, or good at prefent unto the foul, or good fo circuin- llantiate as it is ; fo that, [g.l We may fee hence the reafon why the conception of fin is here placed as a confequent of the mind's being drawn away, and the area-i- ons being entangled. Both thefe have an influence into the confent of the Will, and the conception of this or that acdual fin thereby. Our way therefote here is made fómcwhat, plain. We have feen at large how the mind is drawn away by the deceit of fin; and how the affeEtions are en- tangled, that which remains is but the proper effec"c of thef things ; for thedifcovery whereof we muff inffanee in fume of the fpecial deceit; 'cor- rupt and fallacious real-timings before mentioned, and then thew their pre- valency on the will to a confent Unto fin. i.) The will is impofed upon by that corrupt reafoning; that grace is exalted in pardon ; and that 'nerdy Is provided for inners, This CA as hath been chewed, deceives the mind, and that opens the way to the will's confent, by removing á fight of evil which the *ill bath an avenfation unto. And'this in carnal hearts prevails fo far as to make them think, that their liberty coot-ills in being fervanrs of corruption, 2 Pet. ii. 59. And the poyfon of it Both oftentimes taint and vitratt the minds of be- lievers themfelves ; whence we are fe cautioned againff it in the fcripr tire. Towhat therefore bath been fpoken before, unto the ufe and abufe of the doctrine of the grace of the. Gofpel, we Call add fome few othe confiderations, and fix upon one placeof fcriptu e that will give light un- rò- it. There is a twofold myftery of grace ; Of Walking with God, and of coming unto God. And the great deign of fin is to change the doc. tine and myftery of grace in reference unto there things, and that by applying' thofe confideratiens unite the one, which are proper unto the other, whereby eachpart is hindered, and the influence of the doctrine of grace into them for their farthérance defeated ; fee I john ii. I, 2. Theft thing's write I untoyou, that ye fin not ; and if any man fin, We have an advocate with the Father, yefnis Chrif the righteous ; andhe io t epropitiationfor our fins: Here is thewhole deign and ufe of the Got pet' briefly expreffed, Thefe things, faith he; I write untoyou; what risings Were there? Thofe mentioned, vet. 2. The.life wa-s rnanif ed, andwe have fees it, mnd bear witnefe, and fbew unto you that eternal life which mg: with the Father, and was manifefled unto ie that is, the things concerning the perfori and mediationof Chrif}: and vet. 7. that pardon, for- givenefs and expiation from fin is to be attained by the blood of Chrifl. Brit towhafendand purpofe Both hewrite thefe things to them, what do they teach; what de they tend unto? an univerfal abilinence from fin; Iwrite unto you,. faith he, that you fin not. This is the proper, only, genuine end of thedot-brine of the gofpel. Bitt to abffain from all fin, is not our condition in this world. Chap. i. 8. Ifwefay that we have no fin, the de- ceive ourfelvei, chid the truth is not in us. What then Call be done in this cafe ? In fuppolition of fin, that we have finned, is there no relief provided for our fouls and confciences in the Gofpel ? Yes, fairs he, If anyman firs we have an advocate with the Father, fefus Chef therglate- ones, and he is a propitiation for our fine. There is full relict-ire the pro pitiatioo and intercelironof Chrifl for us. This is the order and method of
RkJQdWJsaXNoZXIy OTcyMjk=