fast."

For if the soul be safe, unless the mind be drawn off from its duty, the soundness 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 renovation and quickening of the heart, to a discharge of this purpose. Thirdly, Resolutions against all dalliance or parlies, about negligences in that discharge, which are not here to be spoken to.

covered.

CHAP. X.

The Deceit of Sin, in drawing off the Mind from its attendance to particular duties, farther disSeveral things required in the mind of Believers, with respect to particular duties of obedience. Acting of sin, in a way of deceit, to divert the mind from them.

We have not, as yet, brought to 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 concern. If the mind be drawn off, if it be tainted, weakened, turned aside from a due and strict attendance to 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 afterwards further appear.

To this we ought, therefore, to give diligent heed, which is the design of the apostle's exhortation: "Therefore we ought to give 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 to the things which we have heard, which expresseth the whole duty of our minds, in attending to 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 with, 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 afterwards) 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: "Whom I serve in my spirit;" and are distinguished from the soul, which principally intends the affections, in that distribution, -sanctify you wholly, "your whole spirit and soul,' that is, your mind and affections. It is true, where the term spirit is used to express spiritual gifts, it is as to those gifts, opposed to our understandings; which is taken for the first act of the mind, in a rational perception of things; but as that word is applied to 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 we have dwelt too long on this consideration, which is of so great importance to us, and yet so hidden, and of which we are apt to be very insensible; and yet our carefulness in this matter is one of the best evidences that we have of our sin

cerity. 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 to death. There remains,

therefore, as to this head of our discourse, the consideration of the charge of the mind, in reference to particular duties and sins; and in the consideration of it, we shall do these two things:

First, Show what is required in the mind of a believer, in reference to particular duties.

Secondly, Declare the way of the working of the deceit of sin, to draw it off from its attendance thereto. The like also shall be done with respect to particular sins, and their avoidance.

First, For the right performance of any duty. It is not enough that the thing required be itself performed, but that it be universally squared and fitted to the rule of it. Herein lies the great duty of the mind, namely, to attend to the rule of duties, and to take care that all the concerns of them be ordered thereby. Our progress in obedience, is our edification, or building. Now it is but a very little furtherance to 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 any vantage to 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 to the rule: "To what purpose is the multitude of your sacrifices?-they are a trouble unto me: I am weary to bear them." And therefore all ассер

ad

table obedience is called, a proceeding according to 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 to which, with all diligence, it is to attend: "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.

Secondly, There are some especial things which rule directs to, that the mind is to attend in every duty; as,

First, That as to the matter of it, it be full and complete. Under the law, no beast was allowed to be a sacrifice that had any member wanting, any defect of parts. Such were rejected as well as those that were lame or blind. Duties must be complete as to the parts, the matter of them. There may be such a part of the price kept back, as may make the tendering of all the residue unacceptable. Saul, sparing Agag and the fattest of the cattle, rendered the destroying of all the rest useless. Thus, when men will give alms, or perform other services, but not to the proportion that the rule requireth; and which the mind, by diligent attention to it, might discover, the whole duty is vitiated.

Secondly, As to the principle of it, namely, that it be done in faith; and therein, by an actual derivation of strength from Christ, without whom we "can do nothing." It is not enough that the person be a believer, though that be necessary "unto