CHAP. VI

 

The working of Sin by Deceit to entangle the affections.

 The second thing in the words of the apostle, ascribed unto the deceitful working of sin, is its enticing. A man is drawn away and enticed: and this seems particularly to respect the affections, as drawing away Both the mind. The mind is drawn away from duty, and the affections are enticed into sin. From the prevalency hereof a man is said to be enticed, or entangled as with a bait; so the word imports. For there is an allusion in it unto the bait wherewith a fish is taken on the hook which holds him to his destruction.

 

 Concerning this effect of the deceit of sin we shall briefly show two things: First, What it is to be enticed or entangled with the bait of sin, to have the affections tainted with an inclination thereunto; and when they are so. And, Secondly, What course sin takes, and what way it proceeds in, thus to entice, ensnare, or entangle the soul.

 

 For the first, 1. The affections are entangled when they stir up frequent imaginations about the object which this deceit of sin enticeth to. When sin prevails, and the affections are gone after it, it fills the imagination, possessing it with images of itself continually. Such persons devise iniquity, and work evil on their beds, which they also practice when they are able. As in particular, St. Peter tells us, that they "have eyes full of an adulteress, and they cannot cease from sin," 2 Pet. 2: 14. That is, their imaginations are possessed with a continual representation of the object. of their lusts. And it is so in part where the affections are in part entangled with sin, and begin to turn aside to it. John tells us, that the things that are in the world are "the lust of the flesh, the lust of the eyes, and the pride of life," 1 John 2: 14. The lust of the eyes is that which by them is conveyed unto the soul: now it is not the bodily sense of seeing, but the fixing of the imagination from that sense on such things, that is intended. And this is called the eyes, because thereby things are constantly represented unto the mind and soul, as outward objects are unto the inward sense by the eyes. And oftentimes the outward sight of the eyes is the occasion of these imaginations. So Achan declares how sin prevailed with him, Josh. 7: 21; first he saw the wedge of gold, and Babylonish garment, and then he coveted them. He rolled them, the pleasures, the profit of them, in his imagination, and then fixed his heart upon the obtaining them. Now the heart may have a detestation of sin; but yet if a man find that the imagination is frequently solicited by it, and exercised about it, such a one may know that his affections are secretly enticed and entangled.

 

 2. This entanglement is heightened when the imagination can prevail with the mind to lodge vain thoughts hi it, with secret delight. An abiding thought with delight. towards forbidden objects is in all cases actually sinful. And yet, this may be, when the consent of the will is not obtained; when the soul would not do the thing, about which yet thoughts begin to lodge in the mind. This lodging of vain thoughts in the heart, the prophet complains of as a thing greatly sinful, and to be abhorred, Jer. 4: 14. All these thoughts are messengers that carry sin to and fro between the imagination and the affections, and still increase the inclination to it, inflaming the imagination, and more and more entangling the affections. Achan thinks upon the golden wedge, this makes him love it; by loving it his thoughts are infected, and return to the imagination of setting forth its worth, and goodly show, and so by little and little the soul is inflamed to sin. And here if the will parts with its sovereignty, sin is actually conceived.

 

 3. Readiness to attend to extenuations of sin, or the reliefs that are tendered against sin when committed, manifest the affections to be entangled with it. We have showed, it is a great part of the deceit of sin to tender lessening and extenuating thoughts of sin. Is it not a little one Or there is mercy provided, or it shall be in

 

clue time relinquished, is its language in a deceived heart. Now when there is a readiness in the soul to hearken to such insinuations arising, it is an evidence that the affections are enticed. When the soul is willing to be tempted, to be courted by sin, to hearken to its solicitations, it has lost its conjugal affections unto CHRIST.

 

This is f6 looking on the wine when it is red, when it giveth its color in the cup, when it moveth itself aright," Prov. 23: 21. A pleasing contemplation on the invitations of sin, whose end the wise man gives us, ver. 32. When the deceit of sin has prevailed thus far on any person, then he is enticed or entangled; the will is not yet come to the actual conception of the sin; but the whole soul is near thereto.

 

 Secondly, Our next inquiry is, how the deceit of sin proceeds and entangles the affections; and two or three of its baits are manifest.

 

 1. It makes use of its proper prevalency upon the mind, in drawing it off from its watch and circumspection. Says the wise man, Prov. 1: 17, Surely in vain is the net spread in the sight of any bird;" or before the eyes of any thing that has a wing, as in the original. If it has eyes open to discern the snare, and a wing to carry it away, it will not be caught. And in vain shall the deceit of sin spread its snares for the soul, whilst the eyes of the mind are intent upon what it doth, and so stir up the wings of its will and affections to carry it away. But if the eyes be put out or diverted, the wings are of little use. And therefore this is one of the ways which is used by them who take birds in their nets, they have false lights, or shows of things to divert the sight of their prey; and when that is done, they take the season to cast their nets upon them. So does the deceit of sin, it first diverts the mind by false reasonings, and then casts its net upon the affections.

 

 2. Taking advantage of such seasons, it proposeth sin as desirable, as exceeding satisfactory. It gilds over the object by a thousand pretences. This is the laying a bait, which the apostle alludes unto. A bait is somewhat suitable, that is proposed to the hungry creature for its satisfaction, and it is by all artifices rendered desirable and suitable. Thus is sin presented by the help of the imagination to the soul; that is, sinful objects, which the affection's cleave to. The apostle tells us, that there are pleasures of sin, Heb. 11: 25, which unless they are despised, as they were by Moses, there is no escaping sin itself. Now this pleasure of sin consisteth in its suitableness to give satisfaction to the flesh, to lust, to corrupt affections. Hence is that caution, Rorn. 13: 14, " Make no provision for the flesh to fulfil the lust thereof." That is, do not suffer your minds, thoughts, or affections to fix upon sinful objects, suited to give satisfaction to the lusts of the flesh, to nourish and cherish them. To which purpose he speaks again, Gal. 5: 16, " Fulfill ye not the lusts of the flesh." Bring not the pleasures of sin to give them satisfaction. When men are under the power of sin, they are said to “fulfill the desires of the flesh and of the mind," Eph. 2: 3. Thus therefore the deceit of sin endeavors to entangle the affections, by proposing to them, through the assistance of the imagination, that suitableness which is in it to the satisfaction of its corrupt lusts, now set at some liberty by the inadvertency of the mind. It presents its wine as sparkling in the cup, the beauty of the adultress, the riches of the world to sensual and covetous persons, and somewhat in the like kind, in some degrees to believers themselves. When therefore, I say, sin would entangle the soul, it prevails with the imagination to solicit the heart, by representing this false painted beauty, or pretended satisfactoriness of sin. And then if SATAN with any peculiar temptation cone to its assistance, it often inflames all the affections, and puts the whole soul into disorder.

 

 3. It hides the danger that attends sin, it covers it as the hook is covered with the bait, or the net spread over with meat for the fowl to be taken. It is not indeed possible that sin should utterly deprive the soul of the knowledge of the danger of it. It cannot dispossess it of its persuasion that the wages of sin is death; and that it is the judgment of GOD, that they that commit sin are worthy of death. But this it will do, it will so take up the mind and affections with the baits and desirableness of sin, that it shall divert them from an actual contemplation of the danger of it. What SATAN did in and by his first temptation, that sin does ever since. At first Eve guards herself with calling to mind the danger of sin; if we eat, or touch it, we shall die, Gen. 3: 3. But so soon as SATAN had filled her mind with the beauty and usefulness of the fruit to make one wise, how quickly did she lay aside her practical prevalent consideration of the danger of eating it, the curse due auto it; or, else relieves herself with a vain hope and pretence that it should not be executed because the serpent told her se. Now sin, when it presseth upon the soul to this purpose, will use a thousand wiles to hide from it the terror of the Lord, the end of transgressions, and especially of that peculiar folly which it solicits the mind unto. Hopes of pardon shall be used to hide it, and future repentance shall hide it, and present importunity of lust shall hide it, occasions and importunities shall hide it, surprisals shall hide it, extenuation of sin shall hide it, balancing of duties against it shall hide it, fixing the imagination on present objects shall hide it, desperate resolutions to venture the uttermost for the enjoyment of lust in its pleasures and profits, shall hide it. A thousand wiles it has which cannot be recounted.

 

 4. Having prevailed thus far, gilding over the pleasures of sin, hiding its end and demerit, it proceeds to raise perverse reasonings in the mind, to fix it upon the sin proposed, that it may be conceived and brought forth, the affections being already prevailed upon. Here we may stay a little, to give some few directions for the obviating the mischief of this deceitfulness of sin. Would we not be enticed or entangled, would we not be disposed to the conception of sin, would we be turned out of the road which goes down to death; let us take heed to our affections, which are of so great concern in the whole course of our obedience, that they are commonly in the Scriptures called by the name of the heart, as the principal thing which GOD requires in our walking before him. And this is not slightly to be attended unto Prov. 4: 23, says the wise man, " Keep thy heart with all diligence," or, as in the original, " above or before all keepings;" before every watch keep thy heart. You have many keepings that you watch unto; you watch to keep your lives, to keep your estates, to keep your reputations, to keep your families; but, says he, above all these keepings, prefer that, attend to that of-the heart, of your affections, that they be not entangled with sin; there is no safety without it. Save all other things and lose the heart, and all is lost, lost to all eternity.

 

 You will say then, What shall we do, or how shall we observe this duty

 

 1. Keep your affections as to their object, and that, (1.) In general. This advice the apostle gives in this very case, Col. 3: His advice in the beginning of that chapter is to direct us to the mortification of sin, which he expressly engageth in, ver. 5, " Mortify therefore your members which are on the earth." Prevent the working and deceit of sin which wars in your members. To prepare us, to enable us hereunto, he gives us that great direction, ver. 2, " Set your affections on things above, not on things of the earth. Fix your affections upon heavenly things, this will enable you to mortify sin. Fill them with the things that are above, let them be exercised with them. There are above blessed and suitable objects, meet for, and answering to our affections: GOD himself, in his beauty and glory; the Lord JESUS CHRIST, who is altogether lovely, the chiefest of ten thousand; grace and glory, the mysteries revealed in the gospel, the blessedness promised thereby. Were our affections filled and possessed with these things, as it is our duty that they should be, and is our happiness when they are; what access could sin, with its painted pleasures, its envenomed baits, have to our souls How should we loathe all its proposals, and say unto them, " Get ye hence," as abominable things For what are the pleasures of sin, in comparison of the exceeding recompence of reward which is proposed unto us

 

 (2.) As to the. object of your affections in an espe manner; let it be the cross of CHRIST, which has an exceeding efficacy towards the disappointment of the whole work of- indwelling sin. Gal. 6: 14, "GOD forbid that I should glory, save in the cross of our Lord JESUS, whereby the world is crucified unto me, and I unto the world." The cross of CHRIST he gloried and rejoiced in; this his heart was set upon, and these were the effects of it; it crucified the world unto him, made it a dead and undesirable thing. The baits and pleasures of sin are taken all of them out of the world, and the things that are in the world, namely, the lust of the flesh, the lust of the eyes, and the pride of life. These are the things that are’in the world; from these does sin take all its baits, whereby it enticeth and entangleth our souls. If the heart be filled with the cross of CHRIST, it casts death and undesirabieness upon them all, it leaves no beauty, no pleasure or comeliness in them. Again, says he, a it crucifieth me to the world;" makes my heart, my affections, my desires, dead to all these things. It roots up corrupt lusts and affections, leaves no principle to make provision for the flesh. Labor, therefore, to fill your hearts with the cross of CHRIST. Consider the sorrows he underwent, the curse he bore, the blood he shed, the cries he put forth, the love that was in all this to your souls, and the mystery of the grace of GOD therein. Meditate on the vileness, the demerit, and punishment of sin as represented in the cross, the blood, the death of CHRIST. Is CHRIST crucified for sin, and shall. not our hearts be crucified with him unto sin Shall we give entertainment to that, or hearken to its dalliances, which wounded, which pierced, which slew our dear Lord JESUS GOD forbid. Fill your affections with the cross of CHRIST, that there may be no room for sin.

 

 2. Look to the vigor of the affections towards heavenly things; if they are not constantly attended to, excited, directed, and warmed, they are apt to decay, and sin lies in wait to take every advantage against them, Many complaints we have in the Scriptures of those who lost their first love, in suffering their affections to decay. and this should make us jealous over our own hearts, lest we should be overtaken with the like. Wherefore be jealous over them, often strictly examine them, and call them to account; supply unto them due consi4eratious for their exciting and stirring up to duty.

 

 

 

CHAP. VII The Conception of Sin through its Deceit.

 

 

 

 THE third success of the deceit of sin in its progressive work is the conception of actual sin. When it has drawn the mind off from its duty, and entangled the affections, it proceeds to conceive sin, in order to the bringing of it forth. Now the conception of sin-; in order unto its perpetration, can be nothing but the consent of the will. For, as without the consent of the will sin cannot be committed, so where the will has consented unto it, there is nothing in the soul to hinder its actual accomplishment. GOD does indeed, by various ways, frustrate the bringing forth these conceptions, yet there is nothing in the soul itself that remains to give check unto it. This conceiving of lust or sin then is its obtaining the consent of the will. And hereby the soul is deflowered of its chastity towards GOD in CHRIST.

 

This consent of the,till may be considered two ways. 1. As it is exercised about the circumstances, causes, means, and inducements to sin. 2. As it respects this or that actual sin. In the first sense there is a virtual consent of the will unto sin in every inadvertency to the prevention of it, in every neglect of duty that makes way for it, in every hearkening to any temptation leading towards it. But this is not that which we now speak of. But in particular the consent of the will unto this or that actual sin, so far as that either sin is committed, or is prevented by other means. And herein consists the conceiving of sin.

 

 These things being supposed, that which in the next place we are to consider, is the way that the deceit of sin proceeds; to procure the consent of the will, and so to conceive actual sin in the soul. To this purpose observe, 1. That the will is a rational appetite; rational, as guided by the mind; and an appetite, as excited by the affections; and so, in its operation or actings, is influenced by both. 2. It chooseth nothing, consents to nothing but as it has an appearance of good, some present good: so that, 3. We may see hence the reason why the conception of sin is here placed as a consequent of the mind's being drawn away, and the affections being entangled. Both these have an influence into the consent of the will, and the conception of this or that actual sin_ Our way therefore here is -made plain. We have seen how the mind is drawn away by the deceit of sin, and how the affections are entangled, that which remains is but the proper effect of these things; for the discovery whereof we must instance in some of the corrupt and fallacious reasonings, and then show their prevalency on. the will.

 

 1. The will is imposed upon by that corrupt reasoning, that grace is exalted in pardon; and that mercy is provided for sinners. This first deceives the mind, and that opens the way to the will's consent, by removing a sight of evil. Now the mind being entangled with this deceit, drawn off from its watch by it, diverted from the true ends of the gospel, does several ways impose upon the will to obtain its consent.

 

 (l.) By a sudden surprisal in case of temptation.. Temptation is the representation of a thing as a present good, which is a real evil. Now when a temptation, armed with opportunity, assaults the soul, the principle of grace in the will riseth up with a rejection of it. But on a sudden the mind being deceived by sin, breaks in upon the will with a fallacious reasoning from gospel grace and mercy, which first staggers, then abates the will's opposition, and then causes it to cast the scale by its consent to the side of temptation, presenting evil as a present good; and sin in the sight of GOD is conceived. Thus is the seed of GOD sacrificed to Moloch, and the weapons of CHRIST abused to the service of the devil.

 

 (2.) It does it insensibly. It insinuates the poison of this corrupt reasoning by little and little, until it has greatly prevailed. And as the whole effect of the doctrine of the gospel in holiness, consists in the soul's being cast into the frame and mould of it, Rom. 6: 17, so the whole of apostasy from the gospel is principally the casting the soul into the mould of this false reasoning, that sin may be indulged upon account of grace and pardon. Hereby is the soul gratified in sdoes and negligence, and taken off from its care as to particular duties and 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, with a resting on sovereign mercy through the blood of CHRIST, and to attend to duties with all diligence, as if we looked to no mercy; that is with no less care, though with more liberty and freedom. This the deceitfulness of sin endeavoreth by all means to work the soul from, and thereby debaucheth the will, when its consent is required to particular sins.

 

 2. The deceived mind imposeth on the will to obtain its consent to sin, by proposing to it the advantages that may arise thereby. It renders that which is absolutely evil, an appearing present good. Pleas for obedience are laid out of the way, and only the pleasures of sin taken under consideration. So says Ahab, 1 Kings 21: a Naboth's vineyard is near my house, and I may make it a garden of herbs," therefore I must have it. These considerations of a deceived mind imposed_ on his will; until it made him obstinate in the pursuit of his covetousness through perjury and murder. Thus is the guilt and tendency of sin hid under the covert of pleasures, and so is conceived in the soul.

 

 The affections being entangled, greatly further the conception of sin by the consent of the will; and they do it two ways. (1.) By some hasty impulse and surprisal. Being themselves stirred up and drawn forth by some violent provocation or temptation, they put the whole soul as it were into a combustion, and draw the will to consent unto that with which they are entangled. So was the case of David in the matter of Nabal. A violent provocation stirs him up to wrath and revenge, 1 Sam. 25: 13. He resolves upon it, to destroy a whole family, the innocent with the guilty, ver. 33, 34. Self-revenge and murder were for the season conceived, consented unto, until GOD graciously took him off. Let that soul which would take heed of conceiving sin, take heed of entangled affections. For sin may be suddenly conceived, the prevalent consent of the will may be suddenly obtained, which gives the soul a fixed guilt, though the sin itself be,never actually brought forth.

 

 (2.) Enticed affections procure the consent of the will by frequent solicitations, whereby they get ground insensibly upon it, and enthrone themselves. Take an instance in the sons of Jacob, Gen. xxxvii. 4. They hate their brother, because their father loved him. Their affections being enticed, many new occasions fall out to entangle them farther. This lay rankling in their hearts, and never ceased soliciting their wills, until they resolved upon his death. The unlawfulness, the unnaturalness of the action, the grief of their aged father, the guilt of their own souls, are all laid aside; that hatred and envy that they had conceived against him ceased not until they had got the consent of their wills to his ruin.

 

 

 

CHAP. 8

 

Several Ways whereby the bringing forth of conceived Sin is obstructed.

 

 

 

 BEFORE we proceed to the remaining evidences of the power of sin, we shall take occasion to divert unto one consideration that offers itself from that Scripture, which was made the foundation of our discourse on the deceitfulness of sin, namely, James 1: 14. The apostle tells us that lust conceiving, brings forth sin; seeming to intimate, that whatever sin is conceived, that also is brought forth. And yet there is a world of sin conceived, that is never brought forth. Our present business then shall be to inquire whence that comes to pass. I answer,

 

 1. That this is not so, is not owing to sin. What it conceives, it would bring forth; and that it does not, is for the most part but a small abatement of its guilt.

 

 2. There are two things that are necessary in the creature that has conceived sin, for the bringing of it forth, viz. power, and continuance in the will of sinning, until it be committed. Where these two are, actual sin will unavoidably ensue. It is evident, therefore, that that which hinders conceived sin from being brought forth, must affect either the power or the will of the sinner. This must be from GOD. And he has two ways of doing it. First, By his Providence, whereby he obstructs the power of sinning. Secondly, By his grace, whereby he changes the will.

 

 First. When sin is conceived, the Lord obstructs its production by his providence, in taking away that power which is necessary for its bringing forth. As, (1.) Life is the foundation of all power. Now he frequently obviates the power of exerting sin, by cutting short the lives of them that have conceived it. Thus he dealt with the army of Sennacherib. GOD daily thus cuts off persons who had conceived much mischief in their hearts, and prevents the execution of it, "Blood-thirsty and deceitful men do not live out half their days."

 

 (2.) GOD providentially hinders the bringing forth of conceived sin, by taking away the power of them that had conceived it; so that though their lives continue, they shall not have that power, without which it is impossible for them to execute what they had intended. Hereof also we have sundry instances. Thus was the case with the builders of Babel, Gen. 11: His dealing with Jeroboam, I Kings 13: 4, was of the same nature. "He stretched out his hand" to lay hold on the prophet, and it withered and became useless. And this is an eminent way of the effectual acting of GOD's Providence in the world, for the stopping of that inundation of sin, which else would overflow all the earth. He cuts men short of their moral power, whereby they would effect it. Many a wretch that has conceived mischief against the church of GOD, has, by this means, been divested of his power, whereby he thought to accomplish it. Some have their bodies smitten with diseases, that they can no more serve their lusts, nor accompany them in the perpetrating of folly. Some are deprived of the instruments whereby they would work. There have been for many days sin and mischief enough conceived, to root out the generation of the faithful from the face of the earth, had men strength and ability to their will, did not GOD cut off their power, and the days of their prevalency. GOD meets with them, brings them down, that they shall not be able to accomplish their design. And this way of GOD's preventing sin, seems to be, at least ordinarily, peculiar to the men of the world; GOD deals thus with them every day, and leaves them to pine away in their sins.

 

 But in some cases, under some violent temptations, or in mistakes, GOD may thus obviate the accomplishment of conceived sin in believers. And there seems to be an instance of it in his dealing with Jehoshaphat, who had designed, against the mind of GOD, to join in affinity with Ahab, and to send his ships with him to,*; but GOD brake his ships by a wind, that he could not accomplish what he had designed.

 

 (3.) GOD providentially hinders the bringing forth of conceived sin, by opposing an external hindering power unto sinners. He leaves them their lives, and leaves them power, only he raiseth up an opposite power to restrain them. An instance hereof we have, I Sam. 14: 45. Saul had sworn that Jonathan should be put to death, and as far as appears, went on resolutely to have slain him; but GOD stirs up the spirit of the people, they oppose themselves to the wrath and fury of Saul, and Jonathan is delivered. And to this head are to be referred all the assistances which GOD has stirred up for the deliverance of his people against the fury of persecutors.

 

 (4.) GOD obviates the accomplishment of conceived sin, by removing the objects on whom the sin conceived was to be committed; Acts 12: 11, yields us a signal instance of this: when the day was coming wherein Herod thought to have slain Peter, GOD sends and takes him away. So also was our Savior himself taken away from the murderous rage of the Jews before his hour was come, John 8: 59; 1O: 39. Both primitive and later times are full of stories to this purpose: prison doors have been opened, and poor creatures appointed to die, have been frequently rescued from the jaws of death. So wings were given to the woman to carry her into the wilderness, and to disappoint the world in the execution of their rage, Rev. 12: 14.

 

 (5.) GOD does this by some eminent diversions of the thoughts of men who had conceived sin, Gen. xxxvii. 24. The brethren of Joseph cast him into a pit, with an intent to famish him there; whilst they were, as it seems, pleasing themselves with what they had done, GOD orders a company of merchants to. come by, and diverts their thoughts with that new object from the killing, to the selling of their brother, ver. 26, 27. And how far therein they were subservient to the iurfiniteiy Wise counsel of GOD, we know. Thus also when Saul was in the pursuit of David, and was even ready to prevail against him to his destruction, GOD stirs up the Philistines to invade the land, which both diverted his thoughts, and drew the course of his actings another way. 1 Sam. 23:2; And these are some of the ways whereby GOD is pleased to hinder the bringing forth of conceived sin, by opposing his Providence to the power of the sinning creature. And we may a little, iii our way, take a brief view of the great advantages of faith, and the church of GOD, which may be found in this matter. As,

 

 1. This may give us a little insight into the adorable Providence of GOD, by these and the like ways obstructing the breaking forth of sin in the world. It is he who makes those dams, and shuts up those flood-gates of corrupted nature, that they shall not break forth to overwhelm the creation. As it was of old, so it is at this day, " Every thought and imagination of the heart of man is evil, and that continually." That all the earth is not in all places filled with violence, as of old, is merely from the hand of GOD obstructing. From hence alone it is, that the highways, streets, and fields, are not all filled with violence, blood, rapine, uncleanness, and every villany that the heart of man can conceive. O the infinite beauty of Divine wisdom and providence in the government of the world! For the preservation of it asks daily no less power and wisdom than the first making of it.

 

 2. If we look to our own concernments, they will, in an especial manner, compel us to adore the providence of GOD, in stopping the progress of conceived sin. That we are at peace in our houses, at rest in our beds, that we have any quiet in our enjoyments, is from hence alone. Whose person would not be defiled or destroyed Whose habitation would not be ruined Whose blood would not be shed, if wicked men had power to perpetrate all their conceived sin It may be, the ruin of some of us has been conceived, a thousand times. We are beholden to this providence for our lives, families, estates, and liberties, for whatsoever is dear unto us. For may we not say with the Psalmist, Psalm lvii. 4, "My soul is among lions, and I he even among them that are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword" And how is the deliverance of men contrived from such persons, Psalm lviii. 6, " GOD breaks their teeth in their mouths, even the great teeth of the young lions." He keeps this fire from burning, or quencheth it when it is ready to break out into a flame. He breaks their spears and arrows, so that sometimes we are not so much as wounded by them. Some he cuts off and destroys; some he cuts short in their power; some he deprives of the instruments whereby they alone can work. Some he prevents of their desired opportunities, or diverts by other objects, and oftentimes causes them to spend their power among themselves one upon another. We may say, therefore, with the Psalmist, Psalm civ. 24, " O Lord, how manifold are thy works, in wisdom past you made them all, the earth is full of thy riches;" and with the prophet, Hos. 14: 9, "Who is wise, and he shall understand these things, prudent, and he shall know them; all the ways of the Lord are right, and the just shall walk in them, but the transgressors shall fall therein."

 

 3. We may see hence the great use of magistracy in the world, that great appointment of GOD. Amongst other things it is peculiarly subservient to his holy providence, in obstructing the bringing forth of conceived sin, namely, by the terror of him that bears the sword, Rom. 13: 4, " If you do that which is evil, be afraid;

 

for the power beareth not the sword in vain, for he is the minister of GOD, a revenger to execute wrath on them that do evil." GOD fixes this on the hearts of men, and by the dread of it closes the womb of sin, that it shall not bring forth. The greatest mercies acid blessings that in this world we are made. partakers of; next to those of the gospel, come to us through this channel. And indeed, this is the proper work of magistracy, to be subservient to the providence of GOD in obstructing sin. These then are some of the ways whereby GOD providentially prevents the bringing forth of sin.

 

 The way that yet remains, whereby GOD obviates the production of conceived sin, is his working on the will of the sinners, so making sin to consume away in the womb. There are two ways, in general, whereby GOD thus prevents the bringing forth of conceived sin, by working on the will of the sinner; and they are, 1. By restraining grace. 2. By renewing grace.

 

 1. GOD does this in the way of restraining grace, by some arrow of particular conviction fixed in the conscience of the sinner, in reference to the particular sin which he had conceived. This staggers the mind as to the particular intended, causes the hands to hang down, and the weapons of lust to fall out of them. Hereby conceived sin proves abortive. How GOD does this work, by what immediate touches, strokes, blows, rebukes of his Spirit; by what reasonings, arguments, and coininotions of men's own consciences, is not for us thoroughly to find out. It is done in an unspeakable variety of ways, and the works of GOD are past finding out. And thus, in general, does GOD every day prevent the bringing forth of a world of sin. He sharpens arrows of conviction upon the spirits of men, as to the particular they are engaged in. Their hearts are not changed as to sin, but their minds are altered as to this or that sin. They break, it may be, the vessel they had fashioned, and go to work upon some other.

 

 2. GOD prevents the bringing forth of conceived sin by saving grace, and that either in the first conversion of sinners: or, in the following supplies of it.

 

(1.) This is one part of the mystery of his grace. He meets men sometimes in their highest resolutions for sin, with the highest efficacy of his grace. By this he melts down the lusts of men, causcth them to wither at the root, that they shall no more strive to bring forth what they have conceived, but be filled with shame and sorrow at their conception. And we have not a few examples of it in our own days. Sundry persons going to this or that place to deride the dispensation of the word, have been met with in the very place, and have been cast down at the feet of GOD. But there is no need to insist on instances of this. GOD is pleased to leave no geiieraration unconvinced of this truth, if they do but attend to their own experiences, and the examples of this work of his mercy amongst them. Every day, one or other is taken in the purpose of his heart to go on in sin, and is stopt by the power of converting grace.

 

 (2.) GOD does it by the same grace in the renewed communications of it, that is, by special assisting grace. This is the common way of his dealings with believers in this case. That they also, through the deceitfulness of sin, may be carried on to the conceiving this or that sin, was before declared. But GOD often puts a stop to their progress, or rather to the prevalency of sin in them, by giving them special assistances. Many a believer is at the very brink of some folly or iniquity, when GOD puts in by the efficacy of assisting grace, and recovers them to an obediential frame of heart again. And this assistance lies under the promise, 1 Cor. 1O: 13; " There has no temptation taken you, but such as is common to man, but GOD is faithful, who will not suffer you to be tempted above that you are able; but will with the temptation also make a way to escape, that you may be able to bear it. Temptation shall try us, it is for our good; many holy ends does the Lord compass by it. But when we are tried to the utmost of our ability, so that one assault more would overbear us, a way of escape is provided.

 

 And as this may be done several ways, so this is one of the most eminent, namely, by supplies of grace, to enable the soul to bear -.:p, resist, and conquer.

 

Besides these general ways, there is one yet more special, that at once worketh both upon the power and will of the sinner; and this is the way of afflictions. These work by both these ways, in reference unto conceived sin. They work providentially upon the power of the creature. When a man has conceived a sin, and is in full pursuit of it, GOD often sends a sickness, and abates his strength, or a loss cuts him short in his plenty, and so takes him off from the pursuit of his lusts, though it may be his heart is not weaned from them. His power is weakened, and he cannot do the evil he would. In this sense it belongs to the first way of obviating the productions of sin. Great afflictions work not from their own nature immediately, but from the gracious purpose of him that sends them. He insinuates into the dispensation of them, that of grace and power, of love and kindness, which shall effectually take off the heart from sin, Psal. exix. 67; "Before I was afflicted I went astray, but now have I learned thy commandments." And in this way, because of the predominancy of renewing and and assisting grace,, they belong to the latter means of preventing sin.

 

 And these are some of the ways whereby it pleases GOD to put a stop to the progress of sin, both in believers and unbelievers, if we would endeavor farther to search out his Ways unto perfection, yet we must still conclude that it is but " a little portion which we know of him."

 

 

 

 

 

CHAP. 9

 

The Power of Sin farther demonstrated by the Effects ii hath had in the Lives of Believers.

 

 

 

 We are now to proceed to other evidences of this sad truth. And that which in the next place may be fixed upon, is the demonstration which this law of sin has in all ages given of its power, by the fruits that it has brought forth, even in believers. Now, these are of two sorts. 1. The great actual eruption of sin in their lives.

 

 2. Their declensions from the communion with GOD, which they had obtained; both which are to be laid to the account of this law of sin, and belong to the fourth head of its progress.

 

 1. Consider the fearful eruptions of actual sins, that have been in the lives of believers, [note] and we shall find our position evidenced. (1.) They were some of them in the lives of men that were not of the lowest form, or ordinary sort of believers, but of men that had a peculiar eminency in them, on the account of their walking with GOD in their generations. (2.) And these very men fell not into their sins at the beginning of their profession, when they had had but a little experience of the goodness of GOD, of the sweetness and pleasantness of obedience, of the power and craft of sin, but after a long course of walking with GOD, and acquaintance with all these things. (3.) As if GOD had permitted their falls on set purpose, that we might learn to be wary of this powerful enemy; they fell out when they had received great and stupendous mercies from the hand of GOD, that ought to have been strong obligations unto dilgence and watchfulness in close obedience. And yet what prevalency this law of sin wrought in them we see. And there is no end of the like examples; they are all set up as buoys to discover unto. us the sands, the shelves, the rocks, whereupon they made their shipwreck. And this is the first part of this evidence of the power of sin, from its effects.

 

 

 

[That is, in persons who professed to be believers, or who had once been believers, but who certainly did not believe with living faith, faith working by love, (the only faith that availeth, Gal. 5: 6,) at the time when they fell into known sin. For he that believeth with such a faith is born of GOD, I John 5: 1; and whosoever is born of GOD does not commit sin, that is, known sin, for his seed, the Divine truth and grace, remaineth in him, who thus believes, and he cannot sin, while that is the case, his enlightened and awakened conscience will not suffer to sin, because he is born of GOD, and keepeth himself, so that the wicked one toucheth him not to overcome him. See 1 John 3: 9, and 5: 18. In this one point, especially, the committing or not committing known sin, the apostle assures us, the children of GOD are manifest, and the children of the devil. And he gives all that should read his epistle, a most solemn caution on this head, adding, Little children, let no man deceive you. He that does righteousness, and only he, is righteous, even as he (CHRIST) is righteous; he that committeth sin is of the devil. The fact is, as this same apostle testifies, ver. 6, of the same chapter, whosoever, being in him by a living faith, abideth in him by the continual exercise of that faith, sinneth not: but, if, instead of continuing in that faith, grounded and settled, not being moved from the hope of the gospel, as St. Paul speaks, Col. 1: 23; such a one draws back, Heb. 1O: 38, from the exercise of this faith and hope of eternal life, and so loses his union with CHRIST, and is deprived of those communications of grace from him, which he once enjoyed, he may and will commit sin, being now weak and carnal like another man, a man who is not a partaker of regenerating and sanctifying grace.]

 

 

 

 2. It manifests its power in the habitual declensions from zeal and holiness, from the condition of obedience and communion with GOD, whereunto they had attained, which are found in many believers. Promises of growth and improvement are many and precious; the means excellent and effectual; the benefits great and unspeakable; yet it often falls out, that instead hereof, decays and declensions are found in believers. We have a notable instance in most of the churches that our Savior awakens to the consideration of their condition, in the Revelations: we may single out one. Many good things there were in the church of Ephesus, for which it is greatly commended; but yet it is charged with a decay and a declension, a gradual falling off: " You have left thy first first love, remember therefore whence you art fallen, and do thy first works." There was a decay both as to faith and love; and as to obedience and works, in comparison of what they had formerly. But what need have we to look back, or search for instances to confirm the truth of this observation An habitual declension from first engagements unto GOD, from first attainments of communion with GOD, from first strictness in duties of obedience is frequent, not to say, common among believers. Now, all these declensions proceed from this root; they are all the product of indwelling sin. For the proof hereof I shall not need to go further than the general rule we have already considered, namely, that lust or indwelling sin is the cause of all actual sin, and all habitual declensions in believers. 1 shall therefore, first, show, That this does evince a great power in sin: and secondly, point out the ways whereby it brings forth this cursed effect.

 

 First, it appears to be a work of great power, from the provision that is made against it, which it prevails over. There is in the covenant of grace plentiful provision made, not only for the preventing of declensions and decays in believers, but also for their continually advancing towards perfection. As,

 

 1. The word itself, and all the ordinances of the gospel, are appointed and given us for this end, Eph. 4: 11-15. The dispensation of the word of the gospel, and the ordinances thereof, is designed for our help, assistance, and furtherance, until the whole work of faith and obedience is consummated. It is appointed to perfect and complete that faith, knowledge, and growth in grace and holiness, which is allotted unto us in this world. What if oppositions and temptations he in the way, SATAN and his instruments working with great subtilty Why, ver. 14, these ordinances were designed for our deliverance from all their attempts, that so being preserved in the use of them, “or speaking the truth in love, [note] we may grow up into him in all things who is the head, even CHRIST JESUS."

 

 

 

[It seems the original expression, *, should, rather be rendered teaching or maintaining the truth in love, viz. love

 

to GOD and one another, or that devout and charitable disposition which the gospel enjoins, without which our clearest and most extensive

 

knowledge will be of little use to us.]

 

 

 

 2. It adds weight to this consideration, that GOD suffers us not to be unmindful of this assistance he has afforded us, but is continually calling upon us to make use of the means appointed for attaining the end proposed. He spews them to us, as the angel spewed the water-spring to Hagar. Commands, exhortations, promises, threatenings, are multiplied to this purpose. He is continually saying to us, Why will ye die Why will ye wither and decay Come to the pastures provided for you, and your souls shall live. If we see a lamb run from the fold into the wilderness, we wonder not if it be torn and rent of wild beasts; and if we see a sheep leaving its green pastures and water-courses, to abide in dry, barren heaths, we count it no marvel, nor inquire farther, if we see him lean and ready to perish. But if we find lambs wounded in the fold, we wonder at the boldness of the beasts of prey, that durst set upon them there. If we see sheep pining in full pastures, we judge them to be diseased and unsound. It is indeed no marvel that poor creatures, who forsake their own mercies, and run away from the pasture of CHRIST in his ordinances, are rent and torn with divers lusts, and pine away with hunger and famine. But to see men living under, and enjoying all the means of spiritual thriving, yet to decay daily, to pine and wither, this argues some secret, powerful distemper, which hinders the efficacy of the means they enjoy. This is indwelling sin. So wonderfully powerful, so effectually poisonous it is, that it can bring leanness into the souls of men in the midst of all precious means of growth and

 

flourishing. It may well make us tremble to see men living in the use of the means of the gospel, preaching, praying, administration of sacraments, and yet grow

 

colder every day than other in zeal for GOD, more selfish and worldly, even habitually to decline as to the degrees of holiness which they had attained unto.

 

 3. Together with the outward means of spiritual growth, there are also supplies of grace continually afforded the saints from their bead, CHRIST JESUS. He comes not only that his sheep may have life, but that they may have it more abundantly," that is, in a plentiful manner, so as that they may flourish, be fat and fruitful. His treasures of grace are unsearchable, his stores inexhaustible. His heart bounteous and large, his hand open and liberal; so that there is no doubt, that he communicates supplies of grace for their increase in holiness abundantly unto all his saints. Whence then is it that they do not all thrive accordingly As you may see it often in a natural body, so it is here. Though the seat and rise of the blood and spirits in the head and heart be excellently good and sound, yet there may be a withering member in the body; somewhat intercepts the influences of life unto it. So that though the heart and head perform their office in giving supplies no less to that than to any other member, yet all the effect produced is merely to keep it from utter perishing; it grows weak, and decays every day. The withering and decaying of any member in CHRIST's mystical body, is not for the want of his communication of grace, but from the powerful interception that is made of the efficacy of it, by the interposition and opposition of indwelling sin. Hence it is, a great deal of grace will but keep the soul alive, and not give it any eminency in fruitfulness. And this, if any thing, is an evidence of the efficacy of indwelling sin, that it is able to give such a check to the mighty and effectual power of grace; so that notwithstanding the continual supplies we receive from our head, yet many believers decline and decay, and that habitually, as to what they had attained to; their last ways not answering their first. This makes the vineyard in the very fruitful hill to bring forth so many wild grapes. This makes so many trees barren in fertile fields.

 

4. Besides continual supplies of grace communicated unto believers, which keeps them; there is moreover a readiness in the Lord JESUS CHRIST to yield peculiar succor, according as their occasions shall require. And this is exceedingly to the advantage of the saints, for their preservation and growth in grace. But notwithstanding all these, such is the power of indwelling sin, so great is its deceitfulness and restlessness, that many of them for whose growth all this provision is made, go back and decline, even as to their course of walking with GOD.

 

 

 

 

 

CHAP. 1O

 

 

 

Decays in Degrees of Grace caused by indwelling Sin. The Ways of its Prevalency.

 

 

 

 The ways whereby indwelling sin prevails on believers unto habitual declensions and decays, is that which now comes under consideration. Upon the first conversion of sinners to GOD, they have usually many fresh springs breaking forth in their souls, and refreshing showers coming upon them, which bear them up to an high rate of faith, love, holiness, fruitfulness, and obedience. As upon a land-flood, when many lesser streams run into a river, it swells over its hounds, and rolls on with a more than ordinary fullness. Now if these springs be not kept open, if they prevail not for the continuance of these showers, they must needs decay and go backwards. We shall name one or two of them.

 

 1. They have a fresh, vigorous sense of pardoning mercy. According as this is in the soul, so will its love and delight in GOD, so will its obedience be. Sinners at their first conversion are very sensible of great forgiveness " Of whom’1 am chief," lies next their heart. This greatly subdues their hearts to GOD, and quickens them to all obedience; even that such poor cursed sinners as they were, should so freely be delivered and pardoned. The love of GOD and of CHRIST in their forgiveness, highly conquers and constrains them to live unto GOD.

 

 2. The fresh taste they have of spiritual things, keeps up such a relish of them in their souls, that worldly contentments whereby men are drawn off from close walking with GOD, are rendered tasteless and undesirable to them. Having tasted of the wine of the gospel, they desire no

 

other, for they say, " This is best." Now whilst these and the like springs are kept open in the souls of converted sinners, they constrain them to a vigorous, active holiness. They can never do enough for GOD; so that often their zeal suffers them not to escape without some blots on their prudence.

 

 One way, therefore, whereby indwelling sin prepares men for decays in grace and obedience, is, it endeavors to stop or taint these springs. And there are several ways whereby it bringeth this to pass.

 

 1. It works by does and negligence. It prevails in the soul to a neglect of stirring up continual thoughts of the things which so powerfully influence it, unto strict and fruitful obedience. If care be not taken, if diligence and watchfulness be not used, and all means observed that are appointed of GOD, to keep a quick and lively sense of them upon the soul, they will dry up and decay, and consequently that obedience that should spring from them will do so also. Isaac digged wells, but the Philistines stoped them, and his flocks had no benefit by them. Let the heart never so little disuse itself to affecting thoughts of the love of GOD, the cross of CHRIST, the greatness and excellency of gospel mercy, the beauties of holiness, they will quickly he as much estranged to a man as he can be to them. And so much as a man loses of faith towards these things, so much, will they lose of power towards him. They can effect little or nothing upon him, because of his unbelief, though formerly they were so exceedingly effectual towards him. Indwelling sin, prevailing by spiritual sdoes upon the souls of men to produce inadvertency of the motions of GOD's Spirit in their former apprehensions of Divine love, and a negli. gence of stirring up continual thoughts of faith about it, decay grows insensibly upon the whole soul. Thus GOD oft complains that his people bad forgotten him, that is, grew unmindful of his love and grace, which was the beginning of their apostasy.

 

 2. By disordering the soul, so that it shall have formal, weary, powerless thoughts of those things which should prevail with it unto diligence in thankful obedience. The apostle cautions us, that in dealing with GOD, we should use “reverence and Godly fear," because of his purity, holiness, and majesty, Heb. 12: 28, 29. And this is that which the Lord himself spoke in the destruction of Nadab and Abihu, “I will be sanctified in them that come to me," Lev. 1O: 3. He will be dealt with in an awful, holy, reverent manner. So are we to deal with all the things of GOD, whereby we have communion with him. The soul is to have a great reverence for GOD in them. When men begin to take them into slight and common thoughts, not improving them to the utmost, for the ends whereto they are appointed, they lose all their beauty and glory. When we have any thing to do, wherein faith or love towards GOD is to be exercised, we must do it with all our hearts, with all our minds, souls, and strength, not slightly and perfunctorily, which GOD abhors. He does not only require that we bear his love and grace in remembrance, but that, as much as in us lietb, we do it according to, the worth and excellency of them. Whilst we consider gospel truths, the utmost endeavor of the soul ought to be, that we may be changed into the same likeness; that is, that they may have their full power and effect upon us. Now this is the way of sinners in their first engagements to GOD. They never think of pardoning mercy, but they labor to affect their whole souls with it, and stir up themselves to suitable affections and returns of constant obedience. They think not of the excellency of CHRIST, and spiritual things, now newly discovered unto them, but they press with all their might after a farther and a fuller enjoyment of them. This keeps them humble and holy, this makes them thankful and fruitful. But now if the utmost diligence and carefulness be not used to improve and grow in this wisdom, to keep up this frame, indwelling sin will insensibly bring them to content themselves with slight thoughts of these things. And as men decay herein, so they will assuredly decay in the power of holiness, and close walking with GOD. The springs being stopped or tainted, the streams will not run so swiftly, at least, not so sweetly as formerly. Some by this means, under an uninterrupted profession, insensibly wither into nothing. They talk of religion and spiritual things as much as ever they did, and perform duties with as much constancy as ever, but yet have poor starving souls as to communion with GOD.

 

3. Indwelling sin often prevails to the stopping of these springs of gospel-obedience, by false and foolish opinions, corrupting the simplicity of the gospel; false opinions are the works of the flesh. From the vanity and darkness of the minds of men, with a mixture, more or less, of corrupt affections, do they mostly proceed. The apostle was jealous over his Corinthians in this matter; he was afraid lest their minds should be corrupted from the simplicity that is in CHRIST, 2 Cor. 11: 2, 3, which he knew would be attended by a decay and declension in faith, love, and obedience; and thus matters often fall out. We have seen some, who, after they have received a sweet taste of the love of GOD in CHRIST, and of the excellency of pardoning mercy, and have walked humbly with GOD for many years, have, by the corruption of their minds from the simplicity that is in CHRIST, by false and foolish opinions, despised all their own experiences, and rejected all the efficacy of truth, as to the furtherance of their obedience.

 

 And this is one way whereby indwelling sin produceth this pernicious effect, of drawing men off from the power, purity, and fruitfulness attending their first conversion, bringing them into habitual declension, at least, as to degrees of holiness. There is not any thing we ought to be more watchful against, if we intend effectually to deal with this powerful and subtile enemy. It is no small part of the wisdom of faith, to observe whether gospel truths continue to have the same efficacy upon the soul, as formerly they have had; and whether an endeavor be maintained to improve them continually as at the first. A commandment that is always practiced is always new. And he that really improves gospel truths, though he hears them a thousand times, they will be always new and fresh unto him, because they put him on newness of practice. When to another that grows common under them, they are burdensome and common to him; and he even loathes the manna that he is accustomed to.

 

 Indwelling sin does this, by taking men off from their watch against the returns of SATAN. When our Lord JESUS CHRIST comes first to take possession of any soul, he binds that strong man, and spoils his goods; he deprives him of all his power, dominion, and interest. SATAN, being thus dipossessed, leaves the soul, as finding it mortified to its baits. So he left our Savior upon his first fruitless attempts: but it is said, "he left him only for a season," Luke 4: 13. He intended to return again as he should see his advantage. So it is with believers also; being cast out, he leaves them for a season, at least, comparatively he does so. Freed from his assaults and perplexing temptations, they proceed vigorously in the course of their obedience. But, SATAN returns again, and if the soul stands not continually upon his guard against him, he will quickly get such advantages as will put a notable interruption upon his fruitfulness and obedience. Hence some, after they have spent some time, it may be some years, in cheerful, exemplary walking with GOD, have, upon SATAN's return, consumed all their latter days in wrestling with perplexing temptations. Now this also is from indwelling sin: I mean, the success is so, which SATAN does obtain in his undertaking. This encourageth him, maketh way for his return, and gives entrance to his temptations. You know how it is with them, out of whom he is cast only by conviction; after he has wandered and waited awhile, he says, " he will return to his house." And what is the issue Lusts have prevailed over the man's convictions, and made his soul fit to entertain returning devils, It is so as to the measure of prevalency that SATAN obtains against believers. Now the means whereby indwelling sin does give advantage to SATAN for his return, are all those which dispose them towards a declension. SATAN is a diligent, watchful, and crafty adversary, he will neglect no opportunity. Wherein then soever our spiritual strength is impaired by sin, or which way soever our lust's press, SATAN falls in with that weakness, and presseth towards that ruin: so that all the actings of sin are subservient to this end of SATAN.

 

 I shall therefore only at present mention two or three that seem principally to invite SATAN to attempt to return. 1. It entangleth the soul in the things of the world; all which are so many purveyors for SATAN. When Pharaoh had let the people go, he heard after awhile that they were entangled in the wilderness, and supposed that he should, therefore, now overtake them, and destroy them. This excited him to pursue after them. SATAN finding those whom he has been cast out from, entangled in the things of the world, by which he is sure to find an easy access, is encouraged to attempt them afresh; and often by this advantage he gains so upon the souls of men, that they are never free of him more whilst they live. And as men's diversions increase from the world, so do their entanglements from SATAN: when they have more to do in the world than they can well manage, they shall have more to do from SATAN than they can well withstand.

 

 2. It produceth this effect by making the soul negligent, and taking it off from its watch. We have before sheaved at large that this is one main part of the effectual deceitfulness of indwelling sin. Now, there is not any thing in reference to which diligence and watchfulness are more strictly enjoined than the returning assaults of SATAN, 1 Pet. 5: 8, " Be sober, be vigilant;" and why so " because of your adversary the devil." Unless you are exceeding watchful, at one time or another he will surprise you. And all the injunctions of our blessed Savior, to watch, are still with reference to him and his temptations. Now when the soul is made careless and inadvertent, forgetting what an enemy it has to deal with, or is lifted up with the successes it has newly obtained, then is SATAN's time to attempt a re-entrance; which if he cannot obtain, yet he makes their lives uncomfortable to themselves, and unfruitful to others, in weakening their root, and withering their fruit, through his poisoning temptations.

 

 3. Indwelling sin takes advantage, in putting forth its efficacy and deceit, to withdraw men from their primitive zeal and holiness, from their first faith, love, and works, by the evil examples of professors amongst whom they live. When men first engage in the ways of GOD, they have a reverent esteem of those whom they believe to have been made partakers of that mercy before them-selves. But after awhile they find many of them walking in many things unevenly, and not unlike the men of the world. Here sin is not wanting to its advantage. In-sensibly it prevails with men to a compliance with them. This way does well enough with others, why may it not do so with us also Such is the inward thought of many, that works effectually in them. And so, through the craft of sin, the generation of professors corrupt one another. As a stream arising from a clear spring, whilst it runs in its own channel, and keeps its water unmixed, preserves its purity, but when it falls in with other streams that are foul, it becomes muddy and discolored also; so it is in this case. Believers come forth from the spring of the new birth with purity; thus for awhile they keep in the course of their private walking with GOD; but when they fall into society with others, whose profession flows the same way, yet are muddied and sullied with sin and the world, they are often corrupted with them and by them, and so decline from their first purity, faith, and holiness.

 

 Now lest this may have been the case of any who shall read this, I shall add some few cautions to preserve men from this infection. (1.) In the body of professors there is a great number of hypocrites. Though we cannot say of this or that man that he is such, yet that some there are is most certain. Our Savior has told us, that it will be so to the end of the world. Let men take heed how they give themselves up to a conformity to the professors they meet with, lest, instead of saints and the best of men, they sometimes propose for their example hypocrites, which are the worst; and when they think they are like them who bear the image of GOD, they con-form themselves to those who bear the image of SATAN.

 

 (2.) You know not what may be the present temptatations of those whose ways you observe. It may be they are under some peculiar desertion, and so are withering for a season. It may be they are entangled with some special corruptions, which is their burden, that you know not of; and for any voluntarily to fall into such a frame, as others are cast into by the power of their temptations; or to think that will suffice in them, which they see to suffice in others, whose distempers they know not, is folly and presumption. He that knows such or such a person to be a living man, and of an healthy constitution, if he see him go crawling up and down about his affairs, feeble and weak, sometimes falling, sometimes standing, and making small progress in any thing, will he think it sufficient for himself to do so also Will he not inquire whether the person he sees have not lately fallen into some distemper or sickness, that has weakened him and brought him into that condition Assuredly he will. Take heed, Christians, many of the professors with whom ye converse are sick and wounded; the wounds of some of them stink, and are corrupt because of their folly. If you have any spiritual health, do not think their weak and uneven walking will be accepted at your hands; much less think it will be well for you to become sick and to be wounded also.

 

 (3.) Sin does this work, by cherishing some secret particular lust in the heart. This the soul contends against faintly. Now where it is thus with a soul, a

 

habitual declension as to holiness will assuredly ensue. But where indwelling sin has irritated and given strength to a special lust, it proves a principal means of a general declension. For as weakness in any vital part, will make the whole body consumptive, so will the weakness in any one grace make the soul. It every way weakens spiritual strength. It weakens confidence in GOD, in faith and prayer. The knees will be feeble, and the hands will bang down in dealing with GOD, where an unmortified lust lies in the heart. It will take such hold upon the soul, that it shall not be able to look up, Psalm xl. 12. It darkens the mind by innumerable foolish imaginations, which it stirs up to make provision for itself. It galls the conscience with those spots and stains which it brings upon the soul. By these, and the like means, it becomes to the soul like a moth in a garment, to eat up and devour the strongest threads of it, so that though the whole hang loose together, it is easily torn in pieces. Though the person with whom it is thus, do for a season keep up a fair profession, yet his strength is secretly devoured, and every temptation tears and rends his con-. science at pleasure. It becomes with such men as it is with some who have for many years been of a sound, strong, athletic constitution; some secret hectical distemper seizeth on them. For a season they take no notice of it; or if they do, they think they shall do well enough with it, and easily shake it off, when they have a little leisure to attend unto it: but for the present they think, as Sampson with his locks cut, they will act as at other times. Sometimes it may be they complain that they are not well, they know not what aileth them, and, it may be, rise violently in an opposition to their distemper; but, after awhile struggling in vain, the vigor of their spirits and strength failing them, they are forced to yield. It is so with men brought into spiritual decays by any secret perplexing corruption. It may be they have had a vigorous principle of obedience and holiness. Indwelling sin, watching its opportunities, by some temptation or other, has kindled some particular lust. For awhile they take little notice of it. Sometimes they complain, but think they will do as in former times, until being insensibly weakened in their spiritual strength, they have work enough to do in keeping alive what remains and is ready to die, Hos. 5: 13.

 

 (4.) It works by negligence of private communion with GOD in prayer and meditation. I have showed before, how indwelling sin puts forth its deceitfulness in diverting the soul from watchfulness to these duties. Here, if it prevails, it will not fail to induce an habitual declension in the whole course of obedience. All neglect of private duties is principled by a weariness of GOD as he complaineth, Isaiah xliii. 22, GQ You have not called upon me, you have been weary of me." Neglect of invocation proceeds from weariness. And where there is weariness, there will be withdrawing from that whereof we are weary. Now GOD alone being the fountain and spring of spiritual life, if there be a weariness of him, and withdrawing from him, it is impossible but that a decay in the life will ensue. Indeed what men are in these duties, I mean as to faith and love in them, that they are, and no more. Here lies the root of their obedience, and if this fail, all fruit will quickly fail. You may sometimes see a tree flourishing with leaves and fruit goodly and pleasant. After awhile the leaves begin to decay, the fruit to wither, the whole to drool). Search, and you shall find the root, whereby it should draw irr moisture from the earth to supply the body and branches with sap and juice for growth and fruit, has received a wound, is some way perished, and does not perform its duty; so that though the branches are flourishing awhile with what they had received, their sustenance being intercepted, they must decay. So it is here. These duties of private communion with GOD are the means of receiving supplies of strength from him. Whilst they do so, the conversation and course of obedience flourish and are fruitful. But if there be a wound in that which should first take in the spiritual moisture, that should be communicated unto the whole, the rest may for a season maintain their appearance, but after awhile will wither away.

 

 (5.) Growing in notions of truth without answerable practice, is another thing that indwelling sin makes use of to bring believers under a decay. The apostle tells us that knowledge puffeth up, 1 Cor. 8: 1. If it be alone, not improved in practice, it swells merit beyond a due proportion. Like a man that has a dropsy, we are not to expect that he has strength according to his bigness. Like trees that are continually running up in head, which keeps them from bearing fruit. When once men have attained to this, that they can receive evangelical truths in a more glorious light, or more clear discovery than formerly, or new manifestations of truth which they knew not before, and please themselves in so doing, without diligent endeavors to have the power of those truths upon their hearts, and their souls made con-formable to them, they generally learn to dispose of all truths formerly known, which were sometimes inlaid in their hearts with more efficacy and power. This has proved, if not the ruin, yet the great impairing of many in these days of light. By this means, from humble close walking, many have withered into an empty, barren, talking profession. All things almost have, in a short season, become alike unto them. Have they been true or false, so they might be debating of them, all is well. This is food for sin, it hatcheth, increases it, and is in-creased by it. A notable way it is for the vanity that is in the mind to exert itself without a rebuke from con-science. Whilst men are talking, and writing, and studying about religion, and hearing preaching, it may be, with great delight, conscience, unless thoroughly awake and circumspect, and furnished with spiritual wisdom, will be very well pacified, and enter no rebuke or pleas against the way that the soul is in. But yet all this may be nothing but the acting of that natural vanity whichlies in the mind, and is a principal part of the sin we treat of. And generally this is so when men content themselves, as was said, with the notions of truth, without laboring after an experience of the power of them in their hearts, and the bringing forth the fruit of them in their lives, on which a decay must needs ensue.

 

 (6.) Growth in carnal wisdom is another help to sin in producing this sad effect. " Thy wisdom and thy know-ledge," says the prophet, "has perverted thee," Isaiah xlvii.1O. So much as carnal wisdom increases, so much faith decays. The proper work of it is to teach a man to trust in himself, of faith to trust wholly in another. So it labors to destroy the whole work of faith, by causing the soul to return into a deceivingfulness of its own. We have woful examples of the prevalency of this principle of declension. How many a poor, humble, broken-hearted creature, who followed after GOD in simplicity and integrity of spirit, have we seen, through the observation of the ways and walkings of others, and closing with the temptations to craft and subtilty, which opportunities in the world have administered unto them, come to be dipped in a worldly carnal frame, and utterly to wither in their profession Many are so sullied hereby, that they are not to be known to be the men they were.

 

 (7.) Some great sin lying long in the heart unrepented of, or not repented of as it ought to be, furthers indwelling sin in this work. A great sin will certainly give a great turn to the life of a professor. If it be well cured in the blood of CHRIST, with that humiliation which the gospel requires, it often proves a means of more watch-fulness, fruitfulness, humility, and content. If it be neglected, it certainly hardens the heart, weakens spiritual strength, enfeebles the soul, discouraging it unto all communion with GOD, and is a notable principle of a general decay. So David complains, Psalm xxxviii. 5, " My wounds stink, and are corrupt, because of my foolishness." His present distemper was not so much from his sin as his folly, not so much from the wounds he had received, as from his neglect to make a timely application for their cure. It is like a broken bone, which, being well set, leaves the place stronger than before; if otherwise, makes the man a cripple all his days.

 

It may now be expected, that we should add the especial uses of, this discovery that has been made of the power and success of this great adversary of our souls. But that humility, self-abasement, watchfulness, diligence, and application unto the Lord CHRIST for relief, which will become those who find in themselves by experience, the power of this law of sin, have been occasionally mentioned and inculcated through the whole preceding discourse: for what concerns the actual mortification of it, I shall only recommend unto the reader another small treatise written long since for that purpose.

 

 

 

To the only wise GOD, our Savior, be glory and majesty, dominion and power, both now and ever. Amen.