Heaven upon earth in the serene tranquillity and calm composure, in the sweet peace…

2ly We premit, that this peace and calmness consisting with Challenges and Repentance, and with deep inward exercise, may be, first, where there is no absolute perfection of holiness; though I grant there must be no lower, nor less design, then perfection▪ Because this peace and calmness in sojourning Saints (of whom we mean all along) is mostly founded on sincere and serious endeavours to attain it, as the Apostle speaks Phil. 3. 12, 13. Not as though I had already attained, or were already ⟨p. 304⟩perfect, viz. In holiness▪ But I follow after, &c. and yet vers. 15. He asserts a perfection; There is not an attaining of perfection as to degrees, and yet there is a perfection in respect of parts, and in respect of sincere endeavour, and pressing to be at perfection. 2. This peace and calmness that we speak of▪ may consist with the indwelling of corruption, though not with the reign and dominion of it; I say with the indwelling of corruption, where the stirrings and actings of it are (as it were) protested against, groaned under, and opposed; as it was with this Apostle, Rom. 7. Who notwithstanding the law of his members rebelling against the law of his mind, yet maintains his peace; because this peace is grounded, not so much on the entire and absolute Victory over Corruption, as on a real hatred of, a real enmity at, and a real fighting against it. 3. This peace and calmness may consist, not only with corruption indwelling, but sometimes with the prevailing and captivating power of corruption; which is also clear from Rom. 7▪ Where the law that is in the Apostles members prevails so far against the law of his mind, that it leads him captive to the law of sin that is in his members; and yet he hath peace; the reason is, because this peace does not only flow from the event of the wrestling or fight, but also from the Christians not yielding in the fight, though he be captivate, and from his entering as it were a dissent from, and protestation against the captivating power of corruption; Therefore (saith he) The thing I do, I allow not and its no more I that doth it, but sin that dwelleth in me) Not, but it was he that sinned, but he allowed it not; Nay (as I said) he protested against the prevailing of sin in himself; Therefore the words in the Original are, The thing I do, I know not, that is, I will not in some respect own it for my deed;