2. From what has been said concerning the opposition that there is between natural conscience and corrupt nature in the unregenerate, we may infer; that it is a great blessing to have a religious education, as it has a tendency to prevent many enormities, which others, who are destitute of it, run into: Accordingly they who have had this privilege ought to bless God for, and make a right improvement of it. But since those principles which take their rise from thence, are liable, without the grace of God prevent it, to be overcome and lost; let us press after something more than this, and be importunate with God, whose providence has favoured us thus far, that he would give us a better preservative against sin, or that the prevailing power thereof may be prevented by converting grace. 3. From the opposition that corrupt nature makes in believers to the work of grace, we may infer that the standing of the best of men, or their not being chargeable with the greatest sins, is not so much owing to themselves as to the grace of God, by which we are what we are, and therefore the glory thereof belongs intirely to him; and that we have reason, when we are praying against our spiritual enemies, to beg that God would deliver us from the greatest of them, namely, ourselves; and that he, who has a sovereignty over the hearts of all men, and can govern and sanctify their natural tempers and dispositions, would keep us from being drawn aside thereby. This should also induce us to walk watchfully, and to be always on our guard, depending on the grace of God for help, that indwelling sin may not so far prevail as to turn aside and alienate our affections from him. 4. From what has been said concerning the flesh and spirit prevailing by turns, we infer the uncertainty of the frame of our spirits, and what changes we are liable to, with respect to the actings of grace, or the comforts that result from it. This somewhat resembles the state of man as subject to various changes, with respect to the dispensations of providence; sometimes lifted up, at other times cast down, and not abiding long in the same condition: Thus we are enabled, at some times, to gain advantage over indwelling sin, and enjoy the comforts which arise from thence; at other times, when the flesh prevails, the acts of grace are interrupted, and its comforts, almost, if not entirely lost. What reason have we therefore to bless God, that though our graces are far from being brought to perfection, and our frames so various; yet he has given us ground to conclude, that grace shall not wholly be lost, and we are assured, that our state, as we are justified, is not liable to the same uncertainty, so that that which interrupts the progress of sanctification, does not bring us into an unjustified state, or render us liable to condemnation?