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

The 1. Use of the Doctrine, serves to show us, That it is a tenet contrary to Scripture, cross to Believers consolation, and to the nature of holiness, and that withal makes way for lousness, to say that there is nothing in in sincerity, and willingness to live honestly, that can give a Believer quietness, and calmness of Conscience; which Antinomians (on the matter at least) to scar, and fright Believers, not from peace of Conscience, but ⟨p. 310⟩from the study of holiness, maintain and press; whereby they labour to ruin, and raze this most comfortable Doctrine two ways; both which are removed, and refuted by these forgoing caveats, which we gave. 1. They say, that none at all wins to this universal willingness or sincerity: But for answer (as we said before) we speak not of universal perfect willingness, but of sincere real willingness; There is a great difference betwixt universal honesty up at perfection, and an endeavour after universality of honesty; and its the last that that we say, a Believer may have, and hath (when in case) in its more lively exercise. 2ly. (Which overthrows the former) They say, That a natural man may have this willingness, and so it can be no ground of peace to the Believer: But for answer, we speak not of what a natural man may think he has, but if the qualifications of this willingness (whereof we spoke the last day) be remembered, and well considered, it will be found, that no natural man hath it, neither can have it while he is such; We speak not of what a demented person may fancy he hath, but of what a sober and composed Christian hath.

The 1. Use of the Doctrine, serves to shew us, That it is a tenet contrary to Scripture, cross to Believers consolation, and to the nature of hollness, and that withall makes way for lousness, to say that there is nothing in in sincerity, and willingness to live honestly, that can give a Believer quietness, and calmness of Conscience; which Antinomians (on the matter at least) to skar, and fright Believers, not from peace of Conscience, but ⟨p. 310⟩from the study of holiness, maintain and press; whereby they labou• to ruine, and raze this most comfortable Doctrine two wayes; both which are removed, and refuted by these forgoing caveats, which we gave. 1. They say, that none at all wins to this universal willingness or sincerity: But for answer (as we said before) we speak not of universal perfyt willingness, but of sincere real willingness; There is a great difference betwixt universal honesty up at perfection, and an endeavour after universality of honesty; and its the last that that we say, a Believer may have, and hath (when in case) in its more lively exercise. 2ly. (Which overthrows the former) They say, That a natural man may have this willingness, and so it can be no ground of peace to the Believer: But for answer, we speak not of what a natural man may think he has, but if the qualifications of this willingness (whereof we spoke the last day) be remembred, and well considered, it will be found, that no natural man hath it, neither can have it while he is such; We speak not of what a demented person may fancy he hath, but of what a sober and composed Christian hath.