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especial duties, I had not at this day been thus sick, weak, thriftless, wounded, decayed, defiled. My careless, my de- ceived mind, hath been the beginning of sin and transgres- sion unto my soul. And this discovery will direct the soul unto a suitable way for its healing and recovery, which will never be effected by a multiplying of particular duties, but by a restoring of the mind, Psal. xxiii. 3.
And this also doth hence appear to be the great means of preserving our souls, both as unto their general frame and particular duties, according to the mind and will of God ; namely, to endeavour after a sound and steadfast mind. It is a signal grace to have the spirit of power, and of love, and of a sound mind, 2 Tim. i. 7. A stable, solid, resolved mind in the things of God, not easily moved, diverted, changed, not drawn aside, a mind not apt to hearken after corrupt reason- ings, vain insinuations, or pretences to draw it off from its duty. This is that which the apostle exhorts believers unto, 1 Cor. XV. 38. 'Therefore, my beloved brethren, be steadfast, unmoveable, always abounding in the work of the Lord.' The steadfastness of our minds abiding in their duty, is the cause of all our unmoveableness and fruitfulness in obedience. And so Peter tells us, that those who are by any means led away, or enticed, * they fall from their own steadfastness ;' 2 Pet. iii. 7. And the great blame that is laid upon backsliders, is, that they are not steadfast, Psal. Ixxviii. 37. 'Their spirit was not steadfast.' For if the soul be safe, unless the mind be drawn off from its duty, the soundne&s and steadfastness of the mind is its great preservative. And there are three parts of this steadfastness of the mind. First, A full purpose of cleaving to God in all things. Secondly, A daily renova- tion and quickening of the heart unto a discharge of this purpose. Thirdly, Resolutions against all dalliances or parlies about negligences in that discharge ; which are not here to be spoken unto.
OF IXDWELLIXG SIN, 97
CHAP X.
The deceit of sin in driving off the mind from its attendance unto parti- cular duties farther discovered. Several things required in the mind of of believers, with respect unto particular duties of obedience. The actings of sin in a way of deceit, to divert the mind from them.
We have not as yet brought unto an issue the first way of the working of the deceit of sin; namely, in its drawing away of the mind from the discharge of its duty, which we insist upon the longer, upon a double account.
First, Because of its importance and concernment. If the mind be drawn off, if it be tainted, weakened, turned aside from a due and strict attendance unto its charge and office, the whole soul, will, and affections, are certainly en- tangled and drawn intosin, as hath been in part declared, and will afterward farther appear. This we ought therefore to give diligent heed unto, which is the design of the apo- stle's exhortation, Heb. ii. 1. ' Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.' It is a failure of our minds, by the deceitfulness of sin, in losing the life, power, sense, and impression of the word which he cautions us against. And there is no way to prevent it, but by giving of most ' earnest heed unto the things which we have heard,' which expresseth the whole duty of our minds in attending unto obedience.
Secondly, Because the actings and workings of the mind being spiritual, are such as the conscience, unless clearly enlightened, and duly excited and stirred up, is not affected withal, so as to take due notice of them. Conscience is not apt to exercise reflex acts upon the mind's failures, as prin- cipally respecting the acts of the whole soul. When the af- fections are entangled with sin (of which afterward), or the will begins to conceive it by its express consent, conscience is apt to make an uproar in the soul, and to give it no rest or quiet until the soul be reclaimed, or itself be one way or other bribed or debauched. But these neglects of the mind being spiritual, without very diligent attendance, they are seldom taken notice of. Our minds are often in the Scrip- tures called our spirits ; as Rom. i. 9. 'Whom I serve in my VOL, XIII. H
98 THE NATUKE AND POWER
spirit;' and are distinguished from the soul, which princi- pally intends the affections in that distribution, 1 Thess. v. 23. * Sanctify you wholly, your whole spirit and soul;' that is, your mind and affections. It is true, where the spirit is used to express spiritual gifts, it is as unto those gifts op- posed to our understandings, 1 Cor. xiv. 15. which is there taken for the first act of the mind in a rational perception of things. But as that word is applied unto any faculty of our souls, it is the mind that it expresseth. This then being our spirit, the actings of it are secret and hidden, and not to be discovered without spiritual wisdom and diligence. Let us not suppose then that we dwell too long on this con- sideration, whicli is of so great importance to us, and yet so hidden, and which we are apt to be very insensible of; and yet our carefulness in this matter is one of the best evi- dences that we have of our sincerity. Let us not then be like a man that is sensible, and complains of a cut finger, but not of a decay of spirits tending unto death. There re- mains therefore as unto this head of our discourse, the con- sideration of the charge of the mind in reference unto parti- cular duties and sins; and in the consideration of it we shall do these two things :