(3.) It hides the danger that attends sin ; it covers it as the hook is covered with the bait, or the net spread over with meat for the fowl to be taken. It is not, indeed, possible that sin should utterly de- prive the soul of the knowledge of the danger of it. It cannot dis- possess it of its notion or persuasion that " the wages of sin is death," and that it is the " judgment of God that they that commit sin are worthy of death." But this it will do, — it will so take up and pos- sess the mind and affections with the baits and desirableness of sin, that it shall divert them from an actual and practical contemplation of the danger of it. What Satan did in and by his first temptation, that sin doth ever since. At first Eve guards herself with calling to mind the danger of sin : " If we eat or touch it we shall die," Gen. iii. 3. But so soon as Satan had filled her mind with the beauty and usefulness of the fruit to make one wise, how quickly did she lay a.side her practical prevalent consideration of the danger of eating it, the curse due unto it ; or else relieves herself with a vain hope and pre- tence that it should not be, because the serpent told her so ! So was David beguiled in his great transgression by the deceit of sin. His lust being pleased and satisfied, tlie consideration of the guilt and
THE WORKING OF SIN BY DECEIT. 249
danger of his transgression was taken away ; and therefore he is said to have " despised the Lord," 2 Sam. xii. 9, in that he considered not the evil that was in his heart, and the danger that attended it in the tlireatening or commination of the law. Now sin, when it presseth upon the soul to this purpose, will use a thousand wiles to hide from it the terror of the Lord, the end of transgressions, and especially of that peculiar folly which it solicits the mind unto. Hopes of2Xirdon shall be used to hide it ; and future repentance shall hide it ; and 2wesent importunity of lust shall hide it ; occasions and opportimi- ties shall hide it ; suryrisals shall hide it ; extenuation of sin shall hide it; balancing of deities against it shall hide it ; fixing the iTnagination on present objects shall hide it; desperate resolutions to venture the uttermost for the enjoyment of lust in its pleasures and profits shall hide it. A thousand wiles it hath, which cannot Ije recounted.
(4.) Having prevailed thus far, gilding over the pleasures of sin, hiding its end and demerit, it proceeds to raise perverse reasonings in the mind, to fix it upon the sin proposed, that it may be conceived and brought forth, the affections being already prevailed upon; of which we shall speak under the next head of its progress.
Here we may stay a little, as formerly, to give some few directions for the obviating of this woful work of the deceitfulness of sin. Would we not be enticed or entangled ? would we not be disposed to the conception of sin? would we be turned out of the road and way which goes down to death? — let us take heed of our affections; which are of so great concernment in the whole course of our obedience, that they are commonly in the Scripture called by the name of the heart, as the principal thing which God requires in our walking before him. And this is not slightly to be. attended unto. Pro v. iv. 23, saith the wise man, " Keep thy heart with all diligence;" or, as in the original, "above" or "before all keepings;" — "Before every watch, keep thy heart. You have many keepings that you watch unto : you watch to keep your lives, to keep your estates, to keep your reputa- tions, to keep up your families; but," saith he, ^-^ above all these keepings, prefer that, attend to that of the heart, of your affections, that they be not entangled with sin." There is no safety without it. Save all other things and lose the heart, and all is lost, — lost unto all eternity. You will say, then, " What shall we do, or how shall we observe this duty?"
1. Keep your affections as to their object.
(L) In general. This advice the apostle gives in this very case, Col. iii. His advice in the beginning of that chapter is to direct us unto the mortification of sin, which he expressly engage th in: Verse 5, "Mortify therefore your members which are upon the earth;" — "Prevent the working and deceit of sin which wars in your members."
250 THE NATURK AND TOWER OF INDWELLING! SIN.
To prcparo us, to cnal>]c iis horcunto, lio gives us that groat diroction : Vorsc 2, " tSot your affection on tilings above, not on tilings on the eartli." Fix your affections upon heavenly things; this will enable you to mortify sin ; fill them with the things that are ab(jve, let them be exercised with them, and so onjoy the chiefcst place in them. They are above, blessed and suitable objects, meet for and answering unto our affections ; — God himself, in liis beauty and glory; the Lord Jesus Ciirist, who is " altogether lovely, the chiefest often tliousand ;" grace and glory; the mysteries revealed in the gospel; the blessed- ness promised thereby. Were our afifections filled, taken up, and possessed with these things, as it is our duty that they should be, — it is our llappin(^ss when they are, — what access could sin, with its painted pleasures, with its sugared poisons, with its envenomed Ijaits, have unto our souls? how should we loathe all its proposals, and say unto them, " Get ye hence as an abominable thing!" For what are the vain, transitory pleasures of sin, in comparison of the exceeding recompense of reward which is proposed unto us? Which argument the apostle presses, 2 Cor. iv. 17, 18.