desiring the mutual ruin and destruction of each other ; for even Avhen they are not acting, yet then they are lusting; there is an op- posite disposition against each other ; which opposition is both 2i for- mal and an effective opposition. There are two contrary forms ; two men in every saint, Col. iii. 9, 10. From hence an effective opposi- sition must needs follow ; for as things are in their natures and prin- ciples, so they are in their operations and effects ; workings always follow beings ; fire and water are of contrary quahties, and when they meet, they effectually oppose each other. Sin and grace are so opposite, that if sin should cease to oppose grace, it would cease to be sin ; and if grace should cease to oppose sin, it would cease to be grace. And this doth much more endanger the work of grace than any other enemy it hath; because it works against it more inzvardlij^ constantly^ and advantageously, than any thing else can do. (1 .) More inwardly, for it hath its being and working in the same soul where grace dwells ; yea, in the self-same faculties ; so that it not only sets one faculty against another, but the same faculty against itself; the understanding against the understanding, and the will against the will ; so that ye cannot do the good, nor yet the evil that ye would ; not the good that ye would, because when the spirit moveth to good, and beats upon the heart by Divine pulsations, exciting it to duty, the flesh crosses and opposes it there ; and if it cannot totally hinder the per- formance of a duty, yet it lames the soul upon the working-hand, whereby the performance is not so spiritual, free and composed, as it desires ; nor yet the evil that you would commit, if grace were not there ; because when lust stirs, in its first motions, grace puts a rub in its way. " How can I do this great wickedness, and sin again&t " God 'r Gen. xxxix. 9. And if it cannot (which for the most part it doth) hinder the acting of sin, yet it so engages the will against it, that it is not committed with complacency and full consent, Rom. vii. 15. " What I do, I allow not." (2.) It opposes it more con- stantly, it is like a continual dropping ; a man can no more fly from this enemy, than from himself. There is a time when the devil leaves tempting. Mat. iv. 11. but no time when corruption ceases from w^ork- ing. And, lastly. It opposes grace more advantageously than any other enemy can do, for it is not only always in the same soul with it, but it is there naturally ; it hath the advantage of the soil which suits with it. And yet, oh the wonder of free grace ! it is not swaU lowed up in victory, but it escapes this hazard.
But (2.) It soon meets with another, though it escapes this, even by temptations, which strike desperately at the very life of it ; for these, like the weeds, with seemingly-loving embraces, clasp about it ; and did not the faithful God now make a way to escape, instead of an harvest, we should have an heap ? For, alas, w hat are we ! to wrestle with principalities and powers, and spiritual wickednessess in high places ?
Lastly, Sad relapses, like blasts and rustings, do often fade, and
102 HUSBANDRY SPIRITUALIZED ; 01?,
greatly endanger it, when it is even ready for the harvest. Thus it fell out with David, whose last ways were not like his first ; and yet by this these holy fruits were not utterly destroyed, because it is the seed of God, and so is immortal, 1 John v. 4, 5. And also because the promises of perseverance and victory made to it, cannot be frus- trated ; amongst which these are excellent, Isa. liv. 10. Jer. xxxiv. 40. 1 Cor. i. 8. Psal. i. 3. cxxv. 1. John iv. 15. So that here is matter of unspeakable comfort ; though the flesh say, Ego deficiam, I will fail thee ; though the world sa}^. Ego dedp'iam^ I will deceive thee ; though the devil say, Ego eripiam^ I will snatch thee away ; vet as long as Christ saith, I will never leave thee, nor forsake thee, thy graces are secure in the midst of all tlrese enemies.
1. This soul of mine was once plowed up bv con- The apostate's viction, and sown (as I thought) with the seed of reflection. God. In those days many purposes and good reso-
lutions began to chink and bud forth, promising a blessed harvest : but oh ! (with what consternation and horror should I speak it) the cares and pleasures of this life, the lusts and corrup- tions of my base heart springing up, have quite destroyed and choak- ed it ; by which it appears it was not the seed of God, as I then ima- gined it to be ; and now my expected harvest shall be an heap in the day of grief and desperate sorrow, Isa. xvii. 11. I had convictions, but thev are gone ; troubles for sin, conscience of duties, but all is blast- ed, and my soul is now as a barren field, which God hath cursed. Woe is me f I have revolted from God, and now that dreadful word, Jer. xvii. 5, 6. is evidently fulfilled upon me ; " for I am like " the heath in the desart, that seeth not when good cometh ; my '^ soul inhabits the parched places of the wilderness."" Alas .' all my formal and heartless duties were but as so many scare-crows in the field, which could not defend these slight workings from being devoured by the infernal fowls. Had these principles been the seed of God, no doubt they would have continued and overcome the world, 1 John ii. 19. Wretched soul ! thy case is sad ; it wifl be better with the uncultivated wilderness, than with such a miscarry- ing soul, unless the great Husbandman plow thee up the second time, and sow thy heart with better seed.
2. And are the corruptions of my heart to grace, The careless souTs what fowls, weeds, and mildews are to the corn ? reflection. O what need have I then to watch my heart, and
keep it with all diligence ; for in the life of that grace is wrapt up the life of my soul. He that carries a candle in his hand, in a blustering stormy night, had need to cover it close, lest it be blown out, and he left in darkness. O let me never say, God hath promised it shall persevere, and therefore I need not be so solicitous to preserve it, for as this inference is quite opposite to the nature of true grace and assurance, which never encourage to
THE HEAVENLY USE OF EARTHLY THI^^GS. 10^