Now, it is the mind that this effect of the deceit of sin is wrought upon. The mind or understanding, as we have showed, is the guid- ing, conducting faculty of the soul. It goes before in discerning, judging, and determining, to make the way of moral actions fair and smooth to the will and affections. It is to the soul what Moses told his father-in-law that he might be to the people in the wilderness, as " eyes to guide them," and keep them from wandering in that deso- late place. It is the eye of the soul, without whose guidance the will and affections woukl perpetually wander in the wilderness of this world, according as any object, with an appearing present good, did offer or present itself unto them.
The first thing, therefore, that sin aims at in its deceitful work-
DECEITFULNESS OF INDWELLING SIN. 217
ing, is to draw off and divert tlie mind from tlie discharge of its duty.
There are two thing.s which belong unto the duty of the mind in that special office Avhich it hath in and about the obedience which God requireth: —
1. To keep itself and the whole soul in such a frame and posture as may render it ready unto all duties of obedience, and watchful against all enticements unto the conception of sin.
2. In particular, carefully to attend unto all particular actions, that they be performed as God requireth, for matter, manner, time and season, agreeably unto his will ; as also for the obviating all par- ticular tenders of sin in things forbidden. In these two things con- sists the whole duty of the mind of a believer; and from both of them doth indwelling sin endeavour to divert it and draw it off.
1. The lirst of these .is the duty of the mind in reference unto the general frame and course of the whole soul; and hereof two things may be considered. That it is founded in a due, constant considera- tion,— (1.) Of ourselves, of sin and its vileness; (2.) Of God, of his grace and goodness: and both these doth sin labour to draw it off from. 2. In attending to. those duties which are suited to obviate the working of the law of sin in an especial manner.
1. (1.) It endeavours to draw it off" from a due consideration, appre- hension, and sensibleness of its own vileness, and the danger where- with it is attended. This, in the first place, we shall instance in. A due, constant consideration of sin, in its nature, in all its ao-oravatins: circumstances, in its end and tendency, especially as represented in the blood and cross of Christ, ought always to abide with us: Jer. ii. 19, " Know therefore and see that it is an evil thing and a bitter, that thou hast forsaken the Loed thy God." Every sin is a forsak- ing of the Lord our God. If the heart know not, if it consider not, that it is an evil thing and a bitter, — evil in itself, bitter in its effects, fruit, and event, — it will never be secured against it. Besides, that frame of heart which is most accepted with God in any sinner is the humble, contrite, self-abasing frame: Isa. Ivii. 15, "Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy ; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the spirit of the contrite ones." See also Luke xviii. 13, 14. This be- comes a sinner ; no garment sits so decently about him. " Be clothed with humility," saith the apostle, 1 Pet. v. 5. It is that which be- comes us, and it is the only safe frame. He that walketh humbly walketh safely. This is the design of Peter's advice, 1 Epist. i. 1 7, " Pass the time of your sojourning here in fear." After that he him- self had miscarried by another frame of mind, he gives this advice
218 THE NATURE AND POWER OF INDWELLING SIN.
to all believers. It is not a bondage, servile fear, disquieting and perplexing the soul, but such a fear as may keep men constantly calling upon the Father, with reference unto the final judgment, that they may be preserved from sin, whereof they were in so gi'eat danger, which he advises them unto : " If ye call on the Father, who without respect of persons judgeth accordmg to every man's work, pass the time of your sojourning here in fear." This is the humble frame of soul. And how is this obtained? how is this pre- served? No otherwise but by a constant, deep apprehension of the evil, vileness, and danger of sin. So was it wrought, so was it kept up, in the approved publican. " God be merciful," saith he, " to me a sinner." Sense of sin kept him humble, and humility made way for his access unto a testimony of the pardon of sin.
And this is the great preservative through grace from sin, as we have an example in the instance of Joseph, Gen. xxxix. 9. Upon the urgency of his great temptation, he recoils immediately into this frame of spirit. " How," saith he, " can I do this thing, and sin against God?" A constant, steady sense of the evil of sin gives him such preservation, that he ventures liberty and life in opposition to it. To fear sin is to fear the Lord ; so the holy man tells us that they are .the same : Job xxviii. 28, " The fear of the Lord, that is wisdom ; and to depart from evil, that is understanding."