poor fouls queftioning their integrity under the frequent furprifals of fin. And the next trial no less. SECT. VIII. (5+) Fifthly, Our oppofition to, and conflicts with fin dif cover what we are, gold, or drofs. There are conflicts with fin both in the regenerate, and in the unregenerate; but there is a vaft difference betwixt them, as will appear in the following account. 1. First, There is an univerfal, and there is a particular oppofition to fin: the former is found in regenerate, the latter in unregenerate fouls: a gracious heart hates every false way, Pfal. cxix. 104. and muft needs do fo, because he hates and opposes fin as fin; fo that he can have no peccatum in deliciis, no excepted or reserved luft, but fights against the whole body, and every limb and member of the body of fin. But it is not fo with the hypocrite or carnal profeffor; he hath overcome some reserved fin, that he cannot part with. 2. Secondly, There is an oppofition betwixt the new nature and fin, and there is an oppofition betwixt a natural confcience and fin; the former is the cafe of an upright soul, the latter may be a felf-deceiver. A regenerate person opposeth fin because there is an irreconcileable antipathy betwixt it and the new nature in him, as is clear from Gal. v. 17. "The flesh lufteth against the spi"rit, and the spirit against the flesh; and these are contrary "the one to the other." By flesh, understand corrupt nature; by fpirit, not only the fpirit of man, but the Spirit of God, or principal of regeneration in man. By the lufting of these two against each other, understand the defire and endeavours of each others deftruction and ruin; and the ground of all this is the contrariety of these two natures. These are contrary one to the other; there is a twofold oppofition betwixt them, one formal, their very natures are oppofite; the other effective, their workings and defigns are oppofite, as it is betwixt fire and water. But the oppofition found in unrenewed fouls against fin, is not from their natures, for fin is fuitable enough to that; but from the light that is in their minds and confciences, which fcares and terrifies them. Such was that in Darius, Dan. vi. 14. "He was fore displeased with himself, and fet his heart on "Daniel to deliver him; and laboured till the going down of the fun to deliver him." Here the conteft was betwixt fenfe of honour upon one fide, and conviction of confcience upon the other fide. Sometimes a generous and noble difpofition opposes fordid and base actions: Major fum, et ad majora natus; quam ut corporis mei fim mancipium. I am greater, and born to greater things, than that I should be a flave to my body, faid a brave. heathen. 3. Thirdly, There is a permanent, and there is a tranfient oppofition to fin; the former is the cafe of God's people, the latter of temporary and unfound profeffors. The faint when he draws the fword in this warfare against fin, throws away the fcabbard; no end of this combat with fin till life end; their life and their troubles are finished together; 2 Tim. iv. 7. "I have fought the good fight, and have "finished my course." But in other men it is but a tranfient quarrel; out with fin one day, and in another; and the reafon is plain by what was noted before; it is not the oppofition of two natures; it is like the oppofition of the wind and tide, thefe may be contrary and make a ftormy fea to-day, but the wind may come about, and go as the tide goes to-morrow; but in a Chriftian it is the oppofition of the river and the dam, one must give way to the other, there is no reconciling them: but the other, "like the dog, returns to his vomit," 2 Pet. ii. ult. 4. Fourthly, There is an oppofition to the root of fin, and an oppofition to the fruits of fin. A gracious foul opposeth root and fruit, but others the latter only. The great design of an upright foul is not only to lop off, this or that branch, but to kill the root of fin, which is in his nature; Rom. vii. 24. "Who fhall deliver me from the body of this death?” But the great care and endeavours of others is to fupprefs outward acts of fin, and escape the mifchievous confequences of it: Yea, their study is, as Lactantius phraseth it, Potius abfcondere, quam abfcindere vitia: To hide, rather than to kill their lufts. 5. Fifthly, There is an oppofition to fin, in the ftrength of God, and an oppofition to fin, in our own ftrength; the former is proper to real Chriftians, the latter is found frequently with unfanctified perfons; when a Chriftian goes forth against any fin, it is in the flrength of God; fo you read their rule directs them, Eph. vi. 10. " Be ftrong in the Lord, and "in the power of his might take unto you the whole armour "of God:" And fuitably, you fhall find them frequently upon their knees begging strength from heaven against their lufts; : 2 Cor. xii. 8. "For this caufe I befought the Lord thrice," faith Paul, i. e. often and earnestly, that the temptation might depart from him. But others go forth against fin only in the strength of their own refolutions; fo did Pendleton in our story; these refolutions, or vows, which they have put themselves under, are as frequently frustrated as made. 6. Sixthly, There is a fuccefsful oppofition to fin, and an oppofition that comes to nothing: The former is that of true Chriftians, the latter is found among unregenerate men. The work of mortification in the faints is progreffive, and increafing Hence Rom. vi. 6. "Our old man is crucified "with him, that the body of fin might be destroyed." Sin dies in believers much as crucified perfons ufe to die, viz. a flow, lingering, gradual, but fure death'; its vigour and life expires by degrees, or as a confumptive perfon dies; for to that also he alludes here: There is a disease, which is called confumptio totius, a confumption of the whole; and thofe that die of that disease, languifh more and more, till at last, they drop fenfum fine fenfu, by imperceptible degrees and steps into the grave. But in the unregenerate, whatever conflicts they have with fin, no corruption falls before it: It may be faid of them, as the church in another cafe complains of herself, Ifa. xxvi. 18. "We have been in pain, we have, as it were, brought forth "wind. We have not wrought any deliverance in the earth, "neither have the inhabitants of the world fallen." So it fares with these profeffors; they pray, they hear, they vow, they refolve, but when all is done, their lufts are as ftrong and vigorous as ever: No degree of mortification appears after all. And thus much of the trial of our fincerity by our carriage toward fin. Shewing what proof or trial is made of the foundness or unfoundness of our graces by the duties of religion which we perform. W SECT. I. E now come (according to the method proposed), to `make trial of the truth or falfenefs of grace, by the duties we daily perform in religion. And certainly they alfo have the use and efficacy of fire, for this discovery, 1 John ii. 4, 5. "He that faith I know him, and keepeth not his com. "mandments [is a liar] and the truth is not in him: But "whofo keepeth his word, in him verily is the love of God "perfected: And hereby know we that we are in him." This is a practical lie, of which the apostle speaks here; by which men deceive others for a while, and themselves for ever; a lie not spoken, but done, when a man's course of life contradicts his profeffion. The life of an hypocrite is but one longer or continued lie; he faith or profeffeth he knows God, but takes no care at all to obey him in the duties he commands; he either neglects them, or if he performs them, it is not as God requires: "If they draw nigh to him with their lips, yet "their heart is far from him," Ifa. xxix. 13. "Thou art near "in their mouth, but far from their reins," Jer. xii. 2. There are fome, that feel the influence and power of their communion with the Lord in duties, going down to their very reins: And there are others, whofe lips and tongues only are touched with religion. This is an age of light and much profeffion: Men cannot now keep up a reputation in the fober and profeffing world, whilst they let down, and totally neglect the duties of religi on; but furely, if men would be but just to themselves, their very performances of duty would tell them what their hearts are. F SECT. II. OR there are, among others, thefe following particulars, that do very clearly difference the found from the unfound profeffor. 1. First, The designs and true levels and aims of mens hearts in duty will tell ther what they are. An hypocrite aims low; Hof. vii. 14. "They have not cri"ed unto me with their heart when they howled upon their "beds; they affemble themselves for corn and wine, and they "rebel against me." It is not Chrift, and pardon, for mortification, and holiness, but for corn, and wine; thus they make a market of religion; all their ends in duty are either carnal, natural, or legal; either to accommodate their carnal ends, or fatisfy and quiet their confciences; and fo their duties are performed as a fin-offering to God. But an upright heart hath very high and pure aims in duty; "The defire of their foul is to God," Ifa. xxvi. 8. "Their "foul follows hard after God," Pfal. Ixiii. 8. "One thing have "I defired of the Lord, that will I feek after, that I may "dwell in the houfe of the Lord all the days of my life, to fee "the beauty of the Lord, and to enquire in his temple," Pfal.; xxvii. 4. These are the true eagles that play at the fun, and will not stoop to low and earthly objects. Alas! if the enjoy ment of God be miffed in a duty, it is not the greatest enlargements of gifts will fatisfy; he comes back like a man that hath taken a long journey to meet his friend upon important bufinefs, and loft his labour; his friend was not there. 2. Secondly, The engagements of mens hearts to God in duties will tell them what they are; the hypocrite takes little heed to his heart, Ifa. xxix. 13. They are not afflicted really for the hardness, deadnefs, unbelief and wanderings of their hearts in duty, as upright ones are; nor do they engage their hearts, and labour to get them up with God in duty, as his people do. "I have intreated thy favour with my whole heart," faith David, Pfal. cxix. 58. They are not pleafed in duty until they feel their hearts ftand towards God like a bow in its full bent. I fay, it is not always fo with them; what would they give that it might be fo? But, furely, if their fouls in duty be empty of God, they are filled with trouble and forrow. 3- Thirdly, The confcience that men make of fecret, as well as public duties, will tell them what their hearts and graces are; whether true or falfe. A vain profeffor is curious in the former, and either negligent, or, at beft, formal in the latter ; for he finds no inducements of honour, applaufe, or oftenta tion of gifts, externally moving him to them; nor hath he a ny experience of the fweetnefs and benefit of fuch duties in ternally to allure and engage his foul to them. The hypocrite therefore is not for the clofet, but the fynagogue, Matth. vi. 5, 6. Not but that education, example, or the impulfe of confcience, may fometimes drive him thither; but it is not his daily delight to be there; his meat and drink to retire from the clamour of the world to enjoy God in fer cret. It is the observation of their duties is the great inducement to these men to perform them; and, verily, faith our Lord, ver. 2. "they have their reward," r, they have it away, or they have carried off all the benefit and advantage that ever they shall have by religion. Much good may it do them with their applause and honour, let them make much of that airy reward, for it is all that ever they fhall have. But now for a foul truly gracious, he cannot long fubfift Z |