but being better taught by Gods spirit, of the sinfulness thereof, his own will checks it self, and he sets up his resolution not to meddle with it. So is this point of difference made plain; not to be willing to do is another thing, then not to dare. In the former the will bridleth and holdeth-under its own inward motions, and not alone the outward act: in the latter the motions of the will have a free scope, but alone the outward act is restrained. Further, in the things whereabout the stir is, they differ very much. For the conscience of the unsanctified, makes resistance to their will, alone (unless in case they be under terrors of conscience) in some more gross, notorious, palpable, and unaccustomed sins; which are commonly joined with shame and reproach in the world, and are not likely committed but by those that are infamous amongst men: as in perjury, murder, adultery, theft, false witness bearing, and such like. For smaller evils, and such as the world little accounts of, though known and confessed to be sins, the natural conscience is content to dispense, and daub, and daily, and give easy way to the doing of them, upon a thousand fond shifts and pretences: but now the regenerate mans will (so far as it is regenerate) is in combat against its own unsanctifiednes, ⟨p. 47⟩about every known evil, the little as well as the great; that that is allowed in the common practise of the world, as well as that that is disallowed. For of him it is truly said, that he worketh none iniquity. Thirdly, the natural conscience useth the motives (or restraints rather) of fear, of shame, of danger amongst men, at the best and most, of destruction and damnation from God: and by threatening these things, (sometimes somewhat terribly) it over-aweth the motions of the will, from consenting to act, though not to desire. But in the regenerate will, the arguments of resistance are fetched from God, and from Christ, from the love of God, from the death of Christ, from th• scandal of religion, from the dishonour of the name of God, from the Lords being displeased with sin; and not only, barely, or chiefly, from the punishment of sin. Fourthly, the conscience of the unsanctified drives him not to prayer, to the word, to spiritual meditations, as weapons, whereby to mortify evil lusts, and to restrain the will from consenting;
but being better taught by Gods spirit, of the sinfulnes thereof, his owne will checks it selfe, and hee sets vp his resolution not to meddle with it. So is this point of difference made plaine; not to be willing to doe is another thing, then not to dare. In the former the will bridleth and holdeth-vnder its owne inward motions, and not alone the outward act: in the latter the motions of the will haue a free scope, but alone the outward act is restrained. Further, in the things whereabout the stirre is, they differ very much. For the conscience of the vnsanctified, makes resistance to their will, alone (vnlesse in case they be vnder terrors of conscience) in some more grosse, notorious, palpable, and vnaccustomed sinnes; which are commonly ioyned with shame and reproch in the world, and are not likely committed but by those that are infamous amongst men: as in periurie, murther, adulterie, theft, false witnesse bearing, and such like. For smaller euils, and such as the world little accounts of, though knowne and confessed to be sinnes, the naturall conscience is content to dispense, and dawbe, and daily, and giue easie way to the doing of them, vpon a thousand fond shifts and pretences: but now the regenerate mans wil (so far as it is regenerate) is in combat against its owne vnsanctifiednes, ⟨p. 47⟩about euery knowne euill, the little as well as the great; that that is allowed in the common practise of the world, as well as that that is disallowed. For of him it is truly said, that hee worketh none iniquitie. Thirdly, the naturall conscience vseth the motiues (or restraints rather) of feare, of shame, of danger amongst men, at the best and most, of destruction and damnation from God: and by threatning these things, (sometimes somewhat terribly) it ouer-aweth the motions of the will, from consenting to act, though not to desire. But in the regenerate will, the arguments of resistance are fetcht from God, and from Christ, from the loue of God, from the death of Christ, from th• scandall of religion, from the dishonour of the name of God, from the Lords being displeased with sinne; and not onely, barely, or chiefly, from the punishment of sinne. Fourthly, the conscience of the vnsanctified driues him not to prayer, to the word, to spirituall meditations, as weapons, whereby to mortifie euill lusts, and to restraine the will from consenting;
