or deceiving, as was manifested before: the serpent beguiled Eve; that is, prevailed by his temptations upon her. So that every man is tempted; that is, every man is beguiled or deceived by his own lust, or indwelling sin, which we have often declared to be the same.

The degrees whereby sin proceedeth in this work of tempting or deceiving, are five; for we shewed before, that this belongs unto the nature of deceit, that it works by degrees, making its advantage by one step to gain another.

The first of these consists in drawing off, or drawing away; Every man is tempted when he is drawn away of his own lust.'

The second is in enticing; and is enticed.'

The third, in the conception of sin; 'when lust hath conceived,' when the heart is enticed, then lust conceives in it.

The fourth is the bringing forth of sin in its actual accomplishment; when lust hath conceived it brings forth sin.' In all which there is a secret allusion to an adulterous deviation from conjugal duties, and conceiving or bringing forth children of whoredom and fornication.

The fifth is, the finishing of sin, the completing of it, the filling up of the measure of it, whereby the end originally designed by lust is brought about; sin when it is finished bringeth forth death.' As lust conceiving, naturally and necessarily bringeth forth sin; so sin finished, infallibly procureth eternal death.

The first of these relates to the mind; that is, drawn off, or drawn away by the deceit of sin. The second unto the affections; they are enticed or entangled. The third to the will, wherein sin is conceived; the consent of the will being the formal conception of actual sin. The fourth to the conversation wherein sin is brought forth; it exerts itself in the lives and courses of men. The fifth respects an obdurate course in sinning, that finisheth, consummates, and shuts the whole work of sin, whereon ensues death or eternal ruin.

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I shall principally consider the three first, wherein the main strength of the deceit of sin doth lie, and that because in believers, whose state and condition is principally proposed to consideration, God is pleased, for the most part, graciously to prevent the fourth instance, or the bringing

forth of actual sins in their conversations; and the last always and wholly, or their being obdurate in a course of sin to the finishing of it. What ways God in his grace and faithfulness makes use of to stifle the conceptions of sin in the womb, and to hinder its actual production in the lives of men, must afterward be spoken unto. The first three instances then we shall insist upon fully, as those wherein the principal concernment of believers in this matter doth lie.

The first thing which sin is said to do, working in a way of deceit, is to draw away, or to draw off; whence a man is said to be drawn off, or drawn away and diverted, namely, from attending unto that course of obedience and holiness, which, in opposition unto sin and the law thereof, he is bound with diligence to attend unto.

Now it is the mind that this effect of the deceit of sin is wrought upon. The mind or understanding, as we have shewed, is the guiding, conducting faculty of the soul; it goes before in discerning, judging, and determining, to make the way of moral actions fair and smooth to the will and affections; it is to the soul what Moses told his father-in-law that he might be to the people in the wilderness, as eyes to guide them,' and keep them from wandering in that desolate place it is the eye of the soul, without whose guidance the will and affections would perpetually wander in the wilderness of this world, according as any object, with an appearing present good, did offer or present itself unto them.

The first thing therefore that sin aims at in its deceitful working, is to draw off and divert the mind from the discharge of its duty.

There are two things which belong unto the duty of the mind, in that special office which it hath in and about the obedience which God requireth.

1. To keep itself and the whole soul in such a frame and posture, as may render it ready unto all duties of obedience, and watchful against all enticements unto the conception of sin.

2. In particular carefully to attend unto all particular actions, that they be performed as God requireth, for matter, manner, time, and season, agreeably unto his will, as also for the obviating all particular tenders of sin in things

forbidden. In these two things consists the whole duty of the mind of a believer; and from both of them doth indwelling sin endeavour to divert it, and draw it off.

1. The first of these is, the duty of the mind, in reference unto the general frame and course of the whole soul; and hereof two things may be considered. (1.) That it is founded in a due constant consideration; of ourselves, of sin, and its vileness of God, of his grace, and goodness; and both these doth sin labour to draw it off from. (2.) In attending to those duties which are suited to obviate the working of the law of sin, in an especial manner.

(1.) It endeavours to draw it off from a due consideration, apprehension, and sensibleness of its own vileness, and the danger wherewith it is attended. This, in the first place, we shall instance in. A due, constant consideration of sin in its nature, in all its aggravating circumstances, in its end and tendency, especially as represented in the blood and cross of Christ, ought always to abide with us. Jer. ii. 19. • Know therefore and see that it is an evil thing and a bitter, that thou hast forsaken the Lord thy God.' Every sin is a forsaking of the Lord our God. If the heart know not, if it consider not, that it is an evil thing and a bitter, evil in itself, bitter in its effects, fruit, and event, it will never be secured against it. Besides, that frame of heart which is most accepted with God in any sinner, is the humble, contrite, self-abasing frame: Isa. lvii. 15. Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, to revive the spirit of the contrite ones.' See also Luke xviii. 13, 14. This becomes a sinner, no garment sits so decently about him. Be clothed with humility,' saith the apostle, 1 Pet. v. 5. It is that which becomes us, and it is the only safe frame. He that walketh humbly walketh safely. This is the design of Peter's advice, 1 Epist. i. 17. Pass the time of your sojourning here in fear." After that he himself had miscarried by another frame of mind, he gives this advice to all believers: it is not a bondage, servile fear, disquieting and perplexing the soul, but such a fear as may keep men constantly calling upon the Father, with reference unto the final judgment, that they may be preserved

from sin, whereof they were in so great danger, which he advises them unto. If ye call on the Father, who, without respect of persons, judgeth according to every man's work,' pass the time of your sojourning here in fear.' This is the humble frame of soul; and how is this obtained? how is this preserved? No otherwise but by a constant deep apprehension of the evil, vileness, and danger of sin. So was it wrought, so was it kept up in the approved publican. 'God be merciful,' saith he, to me a sinner.' Sense of sin kept him humble, and humility made way for his access unto a testimony of the pardon of sin.

And this is the great preservative through grace from sin, as we have an example in the instance of Joseph, Gen. xxxix. 9. Upon the urgency of his great temptation, he recoils immediately into this frame of spirit; How,' saith he, 'can I do this thing, and sin against God?' A constant, steady sense of the evil of sin gives him such preservation, that he ventures liberty and life in opposition to it. To fear sin is to fear the Lord; so the holy man tells us that they are the same, Job xxviii. 28. The fear of the Lord, that is wisdom; and to depart from iniquity that is understanding.

This therefore in the first place, in general, doth the law of sin put forth its deceit about, namely, to draw the mind from this frame, which is the strongest fort of the soul's defence and security. It labours to divert the mind from a due apprehension of the vileness, abomination, and danger of sin. It secretly and insensibly insinuates lessening, excusing, extenuating thoughts of it or it draws it off from pondering upon it, from being conversant about it in his thoughts so much as it ought, and formerly hath been. And if, after the heart of a man hath, through the word, Spirit, and grace of Christ, been made tender, soft, deeply sensible of sin, it becomes on any account, or by any means whatever, to have less, fewer, slighter, or less affecting thoughts of it or about it, the mind of that man is drawn away by the deceitfulness of sin.

There are two ways amongst others, whereby the law of sin endeavours deceitfully to draw off the mind from this duty, and frame ensuing thereon.

[1.] It doth it by a horrible abuse of gospel grace. There is in the gospel a remedy provided against the whole

evil of sin, the filth, the guilt of it, with all its dangerous consequents. It is the doctrine of the deliverance of the souls of men from sin and death. A discovery of the gracious will of God towards sinners by Jesus Christ. What now is the genuine tendency of this doctrine, of this discovery of grace, and what ought we to use it and improve it unto? This the apostle declares, Titus ii. 11, 12. The grace of God that bringeth salvation, hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world.' This it teacheth, this we ought to learn of it and by it. Hence universal holiness is called a conversation that becometh the gospel,' Phil. i. 27. It becomes it as that which is answerable unto its end, aim, and design; as that which it requires, and which it ought to be improved unto. And accordingly it doth produce this effect where the word of it is received and preserved in a saving light, Rom. xii. 2. Ephes. iv. 20-24. But herein doth the deceit of sin interpose itself. It separates between the doctrine of grace, and the use and end of it. It stays upon its notions, and intercepts its influences in its proper application. From the doctrine of the assured pardon of sin, it insinuates a regardlessness of sin. God in Christ makes the proposition, and Satan and sin make the conclusion. For that the deceitfulness of sin is apt to plead unto a regardlessness of it from the grace of God whereby it is pardoned, the apostle declares in his reproof and detestation of such an insinuation, Rom. vi. 1. 'What shall we say then? Shall we continue in sin, that grace may abound? God forbid.' Men's deceitful hearts, saith he, are apt to make that conclusion; but far be it from us, that we should give any entertainment unto it. But yet that some have evidently improved that deceit unto their own eternal ruin, Jude declares, ver. 4. Ungodly men turning the grace of God into lasciviousness.' And we have had dreadful instances of it in the days of temptation wherein we have lived.

Indeed, in opposition unto this deceit lies much of the wisdom of faith, and power of gospel grace. When the mind. is fully possessed with, and cast habitually and firmly into, the mould of the notion and doctrine of gospel truth about the full and free forgiveness of all sins in the blood of Christ,