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

The 3, Use serves to clear, ease and comfort, these that design and endeavour to be tender in their Walk (the third sort of persons, with whom we said this Doctrine deals) who will be ready to object, alas we have much corruption, and many failings and breakings forth of that corruption: We shall not deny but take for-granted what ye say; yet your great corruption, and many sins should put you to the serious exercise of Repentance, and self-loathing, but should not where this willingness is, break your peace; because Conscience should pity where God pities, who pities his honestly willing people as a Father pitieth his Children. But such will further object, Ah! our sins have sad aggravations, we know we are wrong, and in ill case, and yet we some way lie still, at least do not effectually bestir our selves to win out of it: For Answer, I would enquire, do you allow your selves in that? There is great difference betwixt your knowing that ye sin, and your sinning willingly; Paul sees a law in his members rebelling against the law of his mind, and yet says, what I do, I allow not; for to will is present with me, but how to perform that which is good, I know not: I shall readily grant that there would be much honesty, singleness and humility here: Yet God allows peace on a poor captive sinner, who knowing the thing that he doth to be ill, yet approves it not, nor himself in it▪ But such will yet again object, How can we have peace, so long as we have sin in us? For answer, I would say, That its one thing to have peace with corruption, and another thing to have peace with Conscience; ⟨p. 315⟩Corruption and Conscience are as two contrary parties; a man may be in league with the one party, when he is pursuing the War with the other; yea, except a man have War with corruption, he cannot have peace with his Conscience; And though when two parties are in confederacy, a third may come and beat the one of the two off the Field, yet that will not dissolve or break the League, except there be a willing yielding toward compliance with the contrary party; yea, fighting still, and refusing to yield when the beaten party is weak, is the greater evidence of honesty; so is it when Conscience and we are in League together, though corruption beat us, if we yield not, it will not break peace; as it was with holy Joh, chap. 31. who will do nothing that may wrong his Conscience;

The 3, Use serves to clear, ease and comfort, these that design and endeavour to be tender in their Walk (the third sort of persons, with whom we said this Doctrine deals) who will be ready to object, alace we have much corruption, and many failings and breakings forth of that corruption: We shall not deny but take for-granted what ye say; yet your great corruption, and many sins should put you to the serious exercise of Repentance, and self-loathing, but should not where this willingness is, break your peace; because Conscience should pity where God pities, who pities his honestly willing people as a Father pitieth his Children. But such will further object, Ah! our sins have sad aggravations, we know we are wrong, and in ill case, and yet we some way ly still, at least do not effectually bestir our selves to win out of it: For Answer, I would enquire, do you allow your selves in that? There is great difference betwixt your knowing that ye sin, and your sinning willingly; Paul sees a law in his members rebelling against the law of his mind, and yet says, what I do, I allow not; for to will is present with me, but how to perform that which is good, I know not: I shall readily grant that there would be much honesty, singleness and humility here: Yet God allows peace on a poor captive sinner, who knowing the thing that he doth to be ill, yet approves it not, nor himself in it But such will yet again object, How can we have peace, so long as we have sin in us? For answer, I would say, That its one thing to have peace with corruption, and another thing to have peace with Conscience;