is merely done, but that it is done as instructed. This is the great duty
where the word "spirit" is used to express spiritual gifts, it is, as to those gifts, opposed to our "understanding,'' 1 Corinthians 14:15, which is there taken a rational perception of things; but as that word is applied to any faculty of our souls, it is the mind that it expresses. This, then, being our spirit, its actions are hidden, and not to be revealed without spiritual wisdom and diligence. We cannot dwell too long on this, for it is of so great importance to us, and yet so hidden, and which we are apt to be unaware of; and yet our carefulness in this matter is one of the best evidences of our sincerity. Let us not, then, be like a man who complains when he has a cut finger, but not of a decay of spirits tending to death. There remains under this heading the responsibility of the mind in reference to particular duties and sins; so we shall do these two things:
1. Show what is required in the mind of a believer regarding particular duties.
2. Declare the way that the deceit of sin works, to draw it away from it.
1. For the right performance of any duty, it is not enough that the thing is merely done, but that it is done as instructed. This is the great duty of the mind; to attend to the rule of duties, and to take care that all that relates to them is properly arranged. Our progress in obedience is our edification. Now, it is little help to a building, if a man brings wood and stones, and heaps them up together without order; they must be hewed and squared, and fitted by line and rule, if we intend to build. Nor is it to any advantage to our growth in faith and obedience that we multiply duties, if we heap them on one another, and do not order them according to rule; so God rejects a multitude of duties, when not suited to the rule: Isaiah 1:11, "To what purpose is the multitude of your sacrifices?" and, verse 14, "They are a trouble to me; I am weary to bear them." So all acceptable obedience is according to "rule," Galatians 6:16; it is a regular obedience. As letters in the alphabet heaped together signify nothing, unless they are in the right order, no more do our duties without this. That they may be so is the great duty of the mind, which it is to attend to with all diligence: Ephesians 5:15,
"Walk diligently," in all things. We walk in duties, but we walk diligently in this attention of the mind.
(1.) There are some special things which the rule directs to that the mind is to attend in every duty. As, -
[1.] It is full and complete. Under the law no beast was allowed to be a sacrifice that had any defect. Such were rejected. Duties must be complete. Such a part of the price may kept back that all the rest is unacceptable. Saul sparing Agag and the fattest of the cattle, rendered useless the destroying of all the rest. Thus, when men give alms, or perform other services, but not as the rule requires, (which the mind on reflection could realise), the whole duty is made of no account.
[2.] It is done in faith, in the strength of Christ, John 15:5, without whom we can do nothing. It is not enough that the person be a believer, though that is necessary, Ephesians 2:10, but also that faith is in every duty that we do; for our whole obedience is the "obedience of faith," Romans 1:5, - that is, which the faith requires, and which the grace of faith brings forth. So Christ is said to be "our life," Colossians 3:4, our spiritual life; that is, the author and cause of it. Now, as in natural life nothing can be performed except by the working of the principle of life; so, in spiritual life, no spiritually vital act, - that is, no duty acceptable to God, - can be performed except by the working of Christ, who is our life. And we can only do this by faith; so the apostle says, Galatians 2:20,
"Christ lives in me: and the life I now live in the flesh I live by the faith of the Son of God."
Not only was Christ his life, a living principle to him, but he led a life, in all duties of holiness and obedience, by the faith of the Son of God, deriving supplies of grace and strength from him. So a believer should diligently attend to this, so that everything he does to God is done in the strength of Christ; all who intend to walk with God should diligently inquire how to do this.
[3.] In this respect to rule, the way that duty is done should be considered. Now, there are two things in the manner of the performance of duty which a believer, who is trusted with spiritual light, ought to attend to: -
1st. That it is done in the way and by the means that God has prescribed concerning the way it is done This is especially to be regarded in the worship of God, as the substance and the way it is done fall equally under his command. If this is not noted, the whole duty is spoiled. I speak not of those who have been deluded by the deceitfulness of sin, so that they disregard the rule of the word, and worship God according to their own imaginations; I speak mainly of those do not make the authority of God the sole guide both of what they do and of the way they do it. And this is why God so often calls on his people to consider diligently, that they may do all as he had commanded.
2dly. The affections of the heart and mind in duties must be done in the heart. The commands of God regarding this are innumerable, and the lack of it renders every duty an abomination to him. A sacrifice without a heart, without salt, without fire, of what value is it? No more are duties without spiritual affections. And herein is the mind to keep the charge of God, - to see that the heart which he requires is offered to him. Also we find that God requires special affections to accompany special duties: "He who gives, with cheerfulness;" which, if they are not attended to, the whole is lost.
[4.] The mind is to attend to the purpose of these duties, which is principally the glory of God in Christ. Sin and self will impose several other aims on our duties: especially two it will press hard on us with, - first, Satisfaction of our consciences; secondly, The praise of men; for self-righteousness and ostentation are the main aims of men who have fallen from God in moral duties. In their sins they attempt to satisfy their lusts; in their duties, their pride. The mind of a believer is diligently to watch against these, and to keep in all a single eye to the
glory of God, in obedience to the great rule: "Whatever you do, do all to the glory of God." These and similar things the mind of a believer is obliged to attend diligently to. Here lies the deceit of sin, - to draw the mind off from this watch, and to bring an carelessness on it. If it can do so, and strip our duties of the beauties which lie in this attention to them, it will not trouble itself nor us about the duties themselves. It attempts this several ways: -
1st. By persuading the mind to content itself with generalities, and to forget about attending to specifics. For example, it would persuade the soul to rest satisfied in a general aim of doing things to the glory of God, without considering how every particular duty may have that tendency. Thus Saul thought that he had fulfilled his duty, and done the will of God, and sought his glory in his war against Amalek, when, for want of attending to specifics, he had dishonoured God, and ruined himself and his posterity. Men may persuade themselves that they have a general design for the glory of God, when they are not active in attending to specifics. If, instead of fixing the mind by faith on advancing the glory of God in a duty, the soul contents itself with an idea of doing so, the mind is already diverted. If a man goes on a journey, it is not only necessary for him to start going that way; but if he does not take the right turnings, he may lose his way and never come to his journey's end. And if we suppose that in general we aim at the glory of God, as we all profess to do, if we do not attend to it distinctly on every duty that comes our way, we shall never come to our journey's end either. He who satisfies himself with a general purpose, without putting it into practice, will not long retain that purpose. The principle of duties works on the mind in the same way. Duties should be done in faith, in the strength of Christ; but if men content themselves that they have faith, and do not labour in every particular duty to act that faith, to lead their spiritual lives, in every detail, by the faith of the Son of God, the mind is drawn off from its duty. It is in particular actions that we express our faith and obedience; and what we are in them, that we are, and no more.
2dly. It draws the mind away from those duties by insinuating a secret