what is that true knowledge which with God is acceptable; how exactly doth many a poor soul, who is low as to notional knowledge, yet walk with God. It seems they know so much, as sin hath not, on that account, much advantage against them; when others, high in their notions, give advantage to their lusts, even by their ignorance, though they know it not.

Secondly, Error is a worse part or effect of the mind's darkness, and gives great advantage to the law of sin. There is, indeed, ignorance in every error, but there is not error in all ignorance, and so they may be distinguished. I shall need to exemplify this but with one consideration, and that is, of men, who being zealous for some error, do seek to suppress and persecute the truth. Indwelling sin desires no greater advantage. How will it, every day, every hour, pour forth wrath, revilings, hard speeches: breathe revenge, murder, desolation, under the name perhaps of zeal! On this account we may see poor creatures pleasing themselves every day, as if they vaunted in their excellency, when they are foaming out their own shame. Under their real darkness and pretended zeal sin sits securely, and fills pulpits, houses, prayers, streets, with as bitter fruits of envy, malice, wrath, hatred, evil surmises, false speakings, as full as they can hold. The common issue with such poor creatures is, the holy, blessed, meek Spirit of God withdraws from them, and leaves them visibly and openly to that evil, froward, wrathful, worldly spirit, which the law of sin hath cherished and heightened in them. Sin dwells not any where more secure than in such a frame.

Thus, I say, it lays hold in particular of advantages to practise upon with its deceitfulness, and therein also to exert its power in the soul, whereof this single instance of its improving the darkness of the mind to its own ends, is a sufficient evidence.

Thirdly, It useth means of relieving itself against the pursuit that is made after it in the heart by the Word and Spirit of grace. One also of its wiles, in the way of instance, I shall name in this kind, and that is the alleviation of its own guilt. It pleads for itself, that it is not so bad, so filthy, so fatal as is pretended; and this course of extenuation proceeds in two ways. First, absolutely; many secret pleas it will have, that the evil which it tends to is not so pernicious as conscience is persuaded that it is, it may be ventured on without ruin. These considerations it will strongly urge when it is at work in a way of surprisal, when the soul hath no leisure or liberty to weigh its suggestions in the balance of the sanctuary; and not seldom is the will imposed on hereby, and advantages got to shift itself from under the sword of the Spirit. It is not such but that it may be let alone, or suffered to die of itself, which probably within a while it may do; no need of that violence, which in mortification is to be offered; it is time enough to deal with a matter of no greater importance hereafter, with other pleas like those before-mentioned. Secondly, comparatively; and this is a large field for its deceit and subtlety to lurk in. Though it is an evil indeed to be relinquished, and the soul is to be made watchful against it, yet it is not of that magnitude and degree, as we may see in the lives of others, even saints

of God, much less such as some saints of old have been fallen into. By these and the like pretences, I say, it seeks to evade and keep its abode in the soul, when pursued to destruction. And how little a portion of its deceitfulness is it that we have declared!

CHAPTER XIII.

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

BEFORE we proceed to the remaining evidence of the power and efficacy of the law of sin, we shall take occasion, from what hath been delivered, to advert to one consideration that offers itself from that scripture, which was made the bottom and foundation of our discourse of the general deceitfulness of sin, namely, James i. 14. The apostle tells us, that "lust conceiving brings forth sin;" seeming to intimate, that whatever sin is conceived, that also is -brought forth. Now placing the conception of sin, as we have done, in the consent of the will to it, and reckoning, as we ought, the bringing forth of sin to consist in its actual commission, we know that these do not necessarily follow one another. There is a world of sin conceived in the womb of the wills and hearts of men, that is never brought forth. Our present business then shall be to inquire, Whence that comes to pass? I answer then,

First, That this is not so, is no thanks to sin, nor the law of it. What it conceives it would bring forth; and that it doth not, is, for the most part, but a small abatement of its guilt. A determinate will of actual sinning, is actual sin. There is nothing wanting on sin's part, that every is not actually accomplished. prevention lies on another hand.

conceived sin The obstacle and

Secondly, There are two things that are necessary in the creature that hath conceived sin, for the bringing of it forth: First, power; secondly, continuance in the will of sinning, until it be perpetrated and 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 hath two ways of doing it. First, by his providence, whereby he obstructs the power of sinning. Secondly, by his grace, whereby he diverts or changes the will of sinning. I do not mention these ways of God's dispensations thus distinctly, as though the one of them were always without the other, for there is much of grace in providential administrations, and much of the wisdom of providence seen in the dispensations of grace. But I place them in this distinction, because they appear most eminent therein. Providence, in outward acts, respecting the power of the creature; grace, common or special, in internal efficacy, respecting his will. And we shall begin

with the first :

First, When sin is conceived, the Lord obstructs its production by his providence, in taking away, or taking short, that power, which is absolutely necessary for its bringing forth, or accomplishment. As,

1st, Life is the foundation of all power, the principle of operation. When that ceaseth, all power ceaseth with it. Even God himself, to evince the everlasting stability of his own power, gives himself the title of the Living God. Now he frequently obviates the power of exerting sin actually, by cut