Chapter X.
The deceit of sin, in drawing off the mind from its attendance unto particular duties, farther discovered — Several things required in the mind 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 entangled and drawn into sin; 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 apostle’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 principally respecting the acts of the whole soul. When the affections 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 Scriptures called our spirits, — as Rom. i. 9, “Whom I serve with my spirit;” and are distinguished from the soul, which principally 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 [word] “spirit” is used to express spiritual gifts, it is, as unto those gifts, opposed to our “understanding,” 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 consideration, which 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 evidences 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 remains therefore, as unto this head of our discourse, the consideration of the charge of the mind in reference unto particular duties and sins; and in the consideration of it we shall do these two things: 1. Show what is required in the mind of a believer in reference unto particular duties. 2. Declare the way of the working of the deceit of sin, to draw it off from its attendance thereunto. The like also shall be done with respect unto particular sins, and their avoidance:—
1. For the right performance of any duty, it is not enough that the thing itself required be performed, but that it be universally squared and fitted unto the rule of it. Herein lies the great duty of the mind, — namely, to attend unto the rule of duties, and to take care that all the concernments of them be ordered thereby. Our progress in obedience is our edification or building. Now, it is but a very little furtherance unto a building, that a man bring wood and stones, and heap them up together without order; they must be hewed and squared, and fitted by line and rule, if we intend to build. Nor is it unto any advantage unto our edification in faith and obedience that we multiply duties, if we heap them upon one another, if we order and dispose them not according to rule; and therefore doth God expressly reject a multitude of duties, when not universally suited unto the rule: Isa. i. 11, “To what purpose is the multitude of your sacrifices?” and, verse 14, “They are a trouble unto me; I am weary to bear them.” And therefore all acceptable obedience is called a proceeding according unto “rule,” Gal. vi. 16; it is a canonical or regular obedience. As letters in the alphabet heaped together signify nothing, unless they are disposed into their proper order, no more do our duties without this disposal. That they be so is the great duty of the mind, and which with all diligence it is to attend unto: Eph. v. 15, “Walk circumspectly,” exactly, accurately, that is, diligently, in all things; take heed to the rule of what you do. We walk in duties, but we walk circumspectly in this attention of the mind.