deed are first. I do not doubt but a man when he hath had distractions to wrestle withal, no outward advantage to farther him, no extraordinary provocation of hope, fear, or sorrow, on a natural account in his duty, may rise from his knees with thoughts that he hath done nothing in his duty but provoked God; when there hath been more workings of grace in contending with the deadness cast on the soul by the condition that it is in, than when by a concurrence of moved natural affections, and outward provocations, a frame hath been raised, that hath to the party himself seemed to reach to heaven; so that it may be this perplexity about duties, is nothing but what is common to the people of God, and which ought to be no obstruction to peace and settlement.

2. As to the pretence of hypocrisy you know what is usually answered; it is one thing to do a thing in hypocrisy, another not to do it without a mixture of hypocrisy. Hypocrisy, in its long extent, is every thing that for matter or manner comes short of sincerity. Now our sincerity is no more perfect than our other graces; so that in its measure it abides with us, and adheres to all we do. In like manner, it is one thing to do a thing for vain glory, and to be seen of men, another not to be able wholly to keep off the subtle insinuations of self and vain glory. He that doth a thing in hypocrisy, and for. vain glory, is satisfied with some corrupt end obtained, though he be sensible that he sought such an end. He that doth a thing with a mixture of hypocrisy, that is, with some breaches upon the degrees of his sincerity, with some insensible advancements in performance on outward considerations, is not satisfied with a self-end obtained, and is dissatisfied with the defect of his sincerity. In a word, wouldst thou yet be sincere, and dost endeavour so to be in private duties, and in public performances; in praying, hearing, giving alms, zealous actings for God's glory, and the love of the saints, though these duties are not, it may be, sometimes done without sensible hypocrisy, I mean as traced to its most subtle insinuations of self and vain glory; yet are they not done in hypocrisy, nor do not denominate the persons by whom they are performed hypocrites; yet I say of this, as of all that is spoken before, it is of use to relieve us under a troubled condition, of none to support us or encourage us unto an abode in it.

3. Know that God despiseth not small things; he takes notice of the least breathings of our hearts after him, when we ourselves can see nor perceive no such thing. He knows the mind of the Spirit in those workings which are never formed to that height, that we can reflect upon them with our observation. Every thing that is of him, is noted in his book, though not in ours. He took notice that when Sarah was acting unbelief towards him, yet that she shewed respect and regard to her husband, calling him lord, Gen. xviii. 12. 1 Pet. iii. 6. And even whilst his people are sinning, he can find something in their hearts, words, or ways, that pleaseth him, much more in their duties. He is a skilful refiner, that can find much gold in that ore where we see nothing but lead or clay. He remembers the duties which we forget, and forgets the sins which we remember. He justifies our persons though ungodly, and will also our duties, though not perfectly godly.

4. To give a little farther support in reference unto our wretched miserable duties, and to them that are in perplexities on that account, know that Jesus Christ takes whatever is evil and unsavoury out of them, and makes them acceptable. When an unskilful servant gathers many herbs, flowers, and weeds in a garden, you gather them out that are useful, and cast the rest out of sight. Christ deals so with our performances. All the ingredients of self that are in them on any account, he takes away, and adds incense to what remains, and presents it to God, Exod. xxviii. 36. This is the cause that the saints at the last day, when they meet their own duties and performances, they know them not, they are so changed from what they were when they went out of their hand. 'Lord, when saw we thee naked or hungry?' so that God accepts a little, and Christ makes our little a great deal.

5. Is this an argument to keep thee from believing? The reason why thou art no more holy is because thou hast no more faith. If thou hast no holiness, it is because thou hast no faith; holiness is the purifying of the heart by faith, or our obedience unto the truth. And the reason why thou art no more in duty, is because thou art no more in believing; the reason why thy duties are weak and imperfect, is because thy faith is weak and imperfect. Hast thou no holiness, believe that thou mayest have; hast thou but a little, or that

which is imperceptible, be steadfast in believing that thou mayest abound in obedience. Do not resolve not to eat thy meat until thou art strong, when thou hast no means of being strong, but by eating thy bread, which strengthens the heart of man.

Object. 4. The powerful tumultuating of indwelling sin or corruption, is another cause of the same kind of trouble and despondency. They that are Christ's have crucified the flesh with the lusts thereof.' But we find, say some, several corruptions working effectually in our hearts, carrying us captive to the law of sin. They disquiet with their power, as well as with their guilt. Had we been made partakers of the law of the Spirit of life, we had ere this been more set free from the law of sin and death. Had sin been pardoned fully, it would have been subdued more effectually.

There are three considerations which make the actings of indwelling sin to be so perplexing to the soul.

1. Because they are unexpected. The soul looks not for them upon the first great conquest made of sin, and universal engagement of the heart unto God. When it first says, I have sworn, and am steadfastly purposed to keep thy righteous judgments, commonly there is peace, at least for a season, from the disturbing vigorous actings of sin. There are many reasons why so it should be. Old things are then passed away, all things are become new;' and the soul, under the power of that universal change, is utterly turned away from those things that should foment, stir up, provoke, or cherish, any lust or temptation. Now when some of these advantages are past, and sin begins to stir and act again, the soul is surprised, and thinks the work that he hath passed through was not true and effectual, but temporary only. Yea, he thinks perhaps that sin hath more strength than it had before, because he is more sensible than he was before. As one that hath a dead arm or limb, whilst it is mortified endures deep cuts and lancings, and feels them not; when spirits and sense are brought into the place again, he feels the least cut, and may think the instruments sharper than they were before, when all the difference is, that he hath got a quickness of sense, which before he had not. It may be so with a person in this case; he may think lust more powerful than it was before, because he is more

sensible than he was before. Yea, sin in the heart, is like a snake or serpent; you may pull out the sting of it, and cut it into many pieces; though it can sting mortally no more, nor move his whole body at once, yet it will move in all its parts, and make an appearance of a greater motion than formerly. So it is with lust, when it hath received its death's wound, and is cut in pieces, yet it moves in so many parts as it were in the soul, that it amazes him that hath to do with it; and thus coming unexpectedly, fills the spirit oftentimes with disconsolation.

2. It hath also in its actings a universality. This also surpriseth; there is a universality in the actings of sin, even in believers. There is no evil that it will not move to; there is no good that it will not attempt to hinder; no duty that it will not defile. And the reason of this is, because we are sanctified but in part; not in any part wholly, though savingly and truly in every part. There is sin remaining in every faculty, in all the affections, and so may be acting in and towards any sin, that the nature of man is liable unto. Degrees of sin there are that all regenerate persons are exempted from; but unto solicitations to all kinds of sin they are exposed, and this helps on the temptation.

3. It is endless and restless; never quiet, conquering nor conquered; it gives not over, but rebels being overcome, or assaults afresh having prevailed. Ofttimes after a victory obtained, and an opposition subdued, the soul is in expectation of rest and peace from its enemies. But this holds not; it works and rebels again and again, and will do so whilst we live in this world; so that no issue will be put to our conflict but by death. This is at large handled elsewhere, in a treatise lately published on this peculiar subject.

These and the like considerations attending the actings of indwelling sin, do oftentimes entangle the soul in making a judgment of itself, and leave it in the dark as to its state and condition.

A few things shall be offered unto this objection also.

1. The sensible powerful actings of indwelling sin, are not inconsistent with a state of grace, Gal. v. 17. There are in the same person contrary principles, the flesh and the Spirit; these are contrary: and there are contrary actings from these principles; the flesh lusteth against the Spirit,

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and the Spirit against the flesh;' and these actings are described to be greatly vigorous in other places. Lust wars against our souls, James iv. 1. 1 Pet. ii. 11. Now to war is not to make faint or gentle opposition, to be slighted and contemned; but it is to go out with great strength, to use craft, subtlety, and force, so as to put the whole issue to a hazard. So these lusts war; such are their actings in and against the soul. And therefore, saith the apostle, 'you cannot do the things that you would.' See Rom. vii. 14-17. In this conflict indeed the understanding is left unconquered; it condemns and disapproves of the evil led unto; and the will is not subdued; it would not do the evil that is pressed upon it, and there is a hatred or aversion remaining in the affections unto sin; but yet notwithstanding sin rebels, fights, tumultuates, and leads captive. This objection then may receive this speedy answer. Powerful actings and workings, universal endless strugglings of indwelling sin, seducing to all that is evil, putting itself forth to the disturbance and dissettlement of all that is good, is not sufficient ground to conclude a state of alienation from God. See for this the other treatise before-mentioned at large.

2. Your state is not at all to be measured by the opposition that sin makes to you, but by the opposition you make to it; be that never so great, if this be good; be that never so restless and powerful, if this be sincere, you may be disquieted, you can have no reason to despond.

I have mentioned these things only to give a specimen of the objections which men usually raise up against an actual closing with the truth insisted on to their consolation. And we have also given in upon them some rules of truth for their relief, not intending in them absolute satisfaction as to the whole of the cases mentioned, but only to remove the darkness raised by them so out of the way, as that it might not hinder any from mixing the word with faith that hath been dispensed from this blessed testimony, 'that there is forgiveness with God that he may be feared.'

Ver. 5, 6. Proceed we now to the second part of this psalm, which contains the deportment of a sin-perplexed soul; when by faith it hath discovered where its rest doth lie, and from whom its relief is to be expected; even from the forgiveness which is with God, whereof we have spoken.