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the use and abuse of the doctrine of the grace of the gospel, we shall add some few other considerations, and fix upon one place of Scripture that will give light unto it. There is a twofold mystery of grace ; of walking with God, and of coming unto God. And the great design of sin is to change the doctrine and mystery of grace in reference unto these things, and that by applying those considerations unto the one, which are proper unto the other, whereby each part is hindered, and the influence of the doctrine of grace into them for their furtherance defeated. See 1 John ii. 1, 2. 'These things write I unto you that ye sin not; and if any man sin, we have an advocate with the Father, Jesus Christ the righteous ; and he is the propitiation for our sins.' Here is the whole design and use of the gospel briefly expressed. * These things,' saith he, ' I write unto you.' What things were these? Those mentioned, ver. 2. ' The life was mani- fested, and we have seen it, and bear witness, and shew unto you that eternal life which was with the Father, and was manifested unto us:' that is, the tilings concerning the person and mediation of Christ: and, ver. 7. that pardon, forgiveness, and expiation from sin is to be attained by the blood of Christ. But to what end and purpose doth he write these things to them, what do they teach, what do they tend unto ? A universal abstinence from sin ; ' I write unto you,' saith he, 'that you sin not.' This is the proper, only, genuine end of the doctrine of the gospel. But to abstain from all sin, is not our condition in this world: chap. i. 8. ' If we say that we have no sin, we de- ceive ourselves, and the truth is not in us.' What then shall be done in this case ? In supposition of sin, that we have sinned, is there no relief provided for our souls and consciences in the gospel ? Yes, saith he, ' If any man sin, we have an advocate with the Father, Jesus Christ the righteous, and he is a propitiation for our sins.' There is full relief in the propitiation and intercession of Christ for us. This is the order and method of the doctrine of the gospel, and of the application of it to our own souls : first, to keep us from sin; and then to relieve us against sin. But here entereth the deceit of sin, and puts this * new wine into old bottles,' whereby the bottles are broken, and the wine perisheth as to our benefit by it. It changeth
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this method and order of the application of gospel truths. It takes up the last first, and that excludes the use of the first utterly. If any man sin, there is pardon provided, is all the gospel that sin would willingly suffer to abide on the minds of men. When we would come to God by be- lieving, it would be pressing the former part of being free from sin ; when the gospel proposeth the latter principally, or the pardon of sin for our encouragement. When we are come to God, and should walk with him, it will have only the latter proposed, that there is pardon of sin, when the gospel principally proposeth the former, of keeping our- selves from sin. The grace of God bringing salvation having appeared unto us to that end and purpose.
Now the mind being entangled with this deceit, drawn off from its watch by it, diverted from the true ends of the gospel, doth several ways impose upon the will to obtain its consent.
(1st.) By a sudden surprisal in case of temptation. Temptation is the representation of a thing, as a present good, a particular good, which is a real evil, a general evil. Now when a temptation armed with opportunity and provocation, befalls the soul, the principle of grace in the will riseth up with a rejection and detestation of it. But on a sudden the mind being deceived by sin, breaks in upon the will, with a corrupt fallacious reasoning from gospel grace and mercy, which first staggers, then abates the will's opposition, and then causeth it to cast the scale by its consent of the side of temptation, presenting evil as a present good ; and sin in the sight of God is conceived, though it be never committed. Thus is the seed of God sacrificed to Moloch, and the weapons of Christ abused to the service of the devil.
(2dly.) It doth it insensibly. It insinuates the poison of this corrupt reasoning by little and little, until it hath greatly prevailed. And as the whole effect of the doctrine of the gospel in holiness and obedience, consists in the soul's being cast into the frame and mould of it, Rom. vi. 17. so the whole of the apostacy from the gospel, is princi- pally the casting of the soul into the mould of this false reasoning, that sin may be indulged unto upon the account of grace and pardon. Hereby is the soul gratified in sloth
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and negligence, and taken off from its care, as to particular duties and avoidance of particular sins. It works the soul insensibly off from the mystery of the law of grace, to look for salvation as if we had never performed any duty, being after we have done all unprofitable servants, with a resting on sovereign mercy through the blood of Christ, and to at- tend unto duties with all diligence as if we looked for no mercy; that is, with no less care, though with more liberty and freedom. This the deceitfulness of sin endeavoureth by all means to work the soul from, and thereby debaucheth the will when its consent is required unto particular sins.