Now this is that which, for

beginning of her sin. the most part, is the beginning of sin to us, even the drawing off the mind from a due attendance, in all things, to the discharge of its duty. The principal care and charge of the soul lies on the mind; and if that fail of its duty, the whole is betrayed, either as to its general frame, or as to particular miscarriages. The failing of the mind, is like the failing of the watchman in Ezekiel, the whole is lost by his neglect. This, therefore, in that self-scrutiny and search, which we are called to, we are most diligently to inquire after. God doth not look at what duties we perform, as to their number and tale, or as to their nature merely, but whether we do them with that intention of mind and spirit which he requireth. Many men perform duties in a road or course, and do not, as it were, so much as think of them. Their minds are filled with other things, only duty takes up so much of their time. This is but an endeavour to mock God, and deceive their own souls. Would you therefore take the true measure of yourselves, consider how it is with you, as to the duty of your minds which we have inquired after. Consider whether, by any of the deceits mentioned, you have not been diverted and drawn away; and if there be any decays upon you, in any kind, you will find, that there hath been the beginning of them. By one way or other, your minds have been made heedless, regardless, slothful, uncertain, being beguiled, and drawn off from their duty. Consider the charge, Keep thy heart with all diligence; for out of it are the issues of life." May not such a soul say, if I had attended more diligently, if I had consi

dered more wisely the vile nature of sin, if I had not suffered my mind to be possessed with vain hopes and foolish imaginations, by a cursed abuse of gospel grace; if I had not permitted it to be filled with the things of the world, and to become negligent in attending to especial duties, I had not, at this day, been thus sick, weak, thriftless, wounded, decayed, defiled. My careless, my deceived mind, hath been the beginning of sin and transgression to my soul. And this discovery will direct the soul to 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.

And this also doth hence appear to be the great means of preserving our souls, both as to 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 love, and of a sound mind." A stable, solid, resolved mind in the things of God, not easily moved, diverted, changed, nor drawn aside; a mind not apt to hearken after corrupt reasonings, vain insinuations, or pretences to draw it off from its duty; this is that which the apostle exhorts believers to: "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 enticed, " they fall from their own steadfastness." And the great blame that is laid upon backsliders is, that they are not steadfast: "their spirit was not stead

away or

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.

CHAP. X.

The Deceit of Sin, in drawing off the Mind from its attendance to particular duties, farther discovered. Several 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.

If

First, Because of its importance and concern. 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 no tice of them. Conscience is not apt to exercise re flex acts upon the mind's failures, as principally re specting the acts of the whole soul. When he af fections are entangled with sin (of which afterwards) or the will begins to conceive it, by its express con sent, 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