Psal. ci. 3.
Direct.VI. It is therefore a principal part of your wisdom and watchfulness, to avoid the opportunities of sinning, and keep out as many impediments as may be in your own way. It is a most foolish and sinful thing in some men, who think it a brave thing to have power to do hurt, though they pretend that they abhor the doing of it. He that saith he hateth oppression, yet would have a power to oppress; to have all men at his will and mercy he thinks is brave: so they that would not be gluttonous would have a tempting table still before them, presuming that their own will is a sufficient preservative against the sin: so they that would not be insnared with lust, have yet a desire to appear as comely, and lovely, and desirable as may be, and to be as much beloved, that they may have other affections at command; and also to have opportunity offered them, that they may sin if they will. And is thy will so well established, mortified, and unchangeable, as to be so far trusted? O foolish sinner! that no better knowest thyself; nor observest thy danger; nor perceivest that this very desire to have the power to do evil showeth a degree of the evil in thy heart, and that thou art not yet so far from it as thou must be, if thou wouldst be safe. Contrive thyself (if thou be wise and love thyself) into the greatest difficulty of sinning that thou canst. Make it impossible, if it may be done. The power is for the act. Desire not to be able to sin, if thou wouldst not sin; not that natural power to do good should be destroyed because it is also a power to do evil, but cast as many blocks in the way of thy sinning as thou canst, till it amount to a moral impossibility. Desire the strictest laws and governors, and to be still in the eye of others, and contrive it that thou mayst have no hope of secrecy. Contrive it so that it may be utter shame and loss to thee if thou sin. If thou be tempted to fornication, never be private with her or him that is thy snare. If thou be tempted to deceive and rob those that trust thee, avoid the trust; or if ever thou have done it, restore and confess, that shame may preserve thee.
Tempt.VII. Next the tempter importunately soliciteth our thoughts or fantasies to feed upon the tempting thing: that the lustful person may be thinking on the objects of his lusts; and the ambitious man thinking on his desired honour; and the covetous man of his desired wealth, his house, or lands, or gainful bargains; and the malicious man be thinking of all the real or imaginary wrongs which kindle malice.
Direct.VII. Keep a continual watch upon your thoughts. Remember that this is the common entrance of the greatest sins; and if they go no further, the Searcher of hearts will judge thee for the adultery, murder, and other sins of thy heart. But especially see that your thoughts be so employedon better things, that sin may never find them vacant.
Tempt.VIII. The tempter also is diligent to keep the end from the sinner's eye, and to persuade him that there is no danger in it, and that it will be as good at last as at first. He cannot endure a thought, a word of death or judgment, unless he can first fortify the sinner by some presumptuous hope, that his sins are pardoned, and his case is good: either he will make them believe him, that there is no such danger to the soul as should deter them; or else he keepeth them from thinking of that danger. He is loth a sinner should so much as look into a grave, or go to the house of mourning, and see the end of all the living, lest he should lay it to heart, and thence perceive what worldly pleasure, wealth, and greatness is, by seeing where it leaveth sinners. If one do but talk of death or judgment, and the life to come, the devil will stir up some scorn, or weariness, or opposition against such discourse. If a sinner do but bethink himself in secret, what will become of him after death, the devil will either allure him, or trouble him, and never let him rest, till he have cast away all such thoughts as tend to his salvation. He cannot endure when you see the pomp and pleasure of the world, that you should think or ask, How long will this endure? and what will it prove in the latter end?
Psal. i.; xv.; Matt. xxv.
Direct.VIII. Go to the holy Scriptures, and see what they foretell concerning the end of godliness and sin: God knoweth better than the devil, and is more to be believed. You may see in the word of God, what will become of saints and sinners, godly and ungodly, at the last, and what they will think and say when they review their present life; and what Christ will say to them, and how he will judge them, and what will be their reward for ever. This is the infallible prognostication where you may foresee your endless state. In this glass continually foresee the end. Never judge of any thing by the present gust alone. Ask not only how it tasteth, but how it worketh, and what will be the effects: remember that God's law hath inseparably conjoined holiness and heaven, and sin unrepented of and hell; and seeing these cannot be separated indeed, let them never be separated from each other in your thoughts. Otherwise you will never understand Christ or Satan. When Christ saith, "Wilt thou deny thyself, and take up the cross and follow me?" his meaning is, shall I heal thy carnal, worldly heart and life, and bring thee by grace to the sight of God in endless glory? You will never understand what prayer, and obedience, and holy living mean, if you see not the end, even heaven conjoined to them. When the devil saith to the glutton, Eat also of this pleasant dish; and to the drunkard, Take the other cup; and to the fornicator, Take thy pleasure in the dark; and to the voluptuous, Go to the play-house, or the gaming-house; come, play at cards or dice; his meaning is, Come, venture upon sin, and fear not God's threatenings, and refuse his word, and Spirit, and grace, that I may have thy company among the damned, in the fire which never shall be quenched. This is the true English of every temptation. Open thy ears then, and whenever the devil or any sinner tempteth thee to sin, hear him as if he said, I pray thee, leap into the flames of hell.
Tempt.IX. If the tempter cannot quickly draw men to the sin, he will move them at least to abate their resolution against it, and to deliberate about it, and hear what can be said, and enter into a dispute with Satan or some of his instruments; telling them, that it is a sign of falsehood which will not endure the trial, and that we must prove all things. And while the sinner is deliberating and disputing, the venom is working itself into his veins, and sense is secretly undermining and betraying him, and deceiving his mind, bribing his reason, and seducing his will: just as an enemy will treat with those that keep a garrison, that, during the treaty, he may send in spies, and find out their weakness, and corrupt the soldiers; so doth the devil with the sinner.
Gal. i. 16.
Direct.IX. Remember that it is Christ, and not Satan, that you are to hear. Truth is strong, and can bear the trial, before any competent judge; but you are weak, and not so able to judge as you may imagine. Ignorant, unskilful, and unsettled persons are easily deceived, be the cause never so clear. If it be a cause untried by you, it is not untried by all the godly, nor unknown to him that gave you the holy Scriptures. If it be fit to be called in question and disputed, take the help of able godly teachers or friends, and hear what they can say: matters of endless life or death are not rashly to be ventured on. But if it be a thing past dispute, in which you have been already convinced and resolved, reject the tempter, and tell him, that you owe him not so much service, as to dispute with him whether you should care for your salvation? Else there will be no end, till you are betrayed and undone: innocent Eve is deceived when once it comes to a dispute. Be not like Balaam, that tempted God, and would not be satisfied with his answer.
Tempt.X. Also the tempter overcometh very many, by making them presumptuously confident of their own strength: saying, Thou art not so weak as not to be able to bear a greater temptation than this. Canst thou not gaze on beauty, or go among vain and tempting company, and yet choose whether thou wilt sin? It is a child indeed that hath no more government of themselves. Cannot thy table, thy cup, thy house, thy lands, be pleasing and delectable, but thou must needs over-love them, and turn them to sin?
Direct.X. O know thy own weakness, the treacherous enemy which thou still carriest about thee, who is ready to open the back-door to the devil! Remember that flesh is on the tempter's side, and how much it can do with thee before thou art aware. Remember what an unsettled wretch thou art, and how many a good purpose formerly hath come to nothing, and how oft thou hast sinned by as small a temptation. Remember that without the Spirit of Christ, thou canst do nothing, nor stand against any assault of Satan; and that Christ giveth his Spirit and help in his own way, and not to those that tempt him to forsake them, by thrusting themselves into temptations. Shall ever mortal man presume upon his own strength, after the falls of an Adam, a Noah, a Lot, a David, a Solomon, a Hezekiah, a Josiah, a Peter? and after such ruins of multitudes of professors, as our eyes have seen? "All these things happened unto them for ensamples, and they are written for our admonition, on whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall," 1 Cor. x. 11, 12.
Tempt.XI. It is a great project of the devil, and successful with many, to draw them to venture on the sin, by showing them first the effectual remedy, the abundant mercy of God, the sufficient satisfaction made by Christ, the full, and free, and universal promise; that these are sufficient to cleanse the soul of any sin, therefore you need not fear.
Rom. ix.
Heb. x. 26-29. 2 Thess. i. 10.
Direct.XI. But God is just, as well as merciful;and there are "vessels of wrath," as well as vessels of mercy. Judge how God will use his mercy, and who shall have it, by his own word: for he knoweth better than you, to whom, and how far to show mercy. Is the tempter himself saved, for all God is merciful? And the gospel hath far sorer punishment than the law, to the abusers of grace. Christ is the most dreadful Judge to the wicked, as well as the tenderest Saviour to his own. There is enough in his grace to save the penitent: but if you will sin upon presumption that grace will save you, you have small reason to think that you are penitent, or ever will be, without a very merciful change. How many can you name that ever were converted and forgiven, that lived wilfully in sin, because the remedy was sufficient? I doubt not but many such have been recalled; but this is not the way to hope: it is a terrible thing to sin deliberately and wilfully, because of the greatness of mercy, or the sufficiency of the death of Christ! No man but the penitent convert is saved by Christ; and this is clean contrary to penitence and conversion. Christ doth not as mountebanks, that wound a man, to show people how quickly their balsams can cure him; or make a man drink a toad, to show the power of their antidotes: but he cureth the diseases which he findeth, (in believers,) but causeth none.
Tempt.XII. Also the tempter telleth the sinner, how certain, and easy, and speedy a remedy he hath in his own power: it is but repenting, and all sin is pardoned.
James ii. 19.
Direct.XII. 1. Is it in thy power? If so, the greater is thy sin, that sinnest more when thou shouldst repent: if it be easy, what an inexcusable wretch art thou that wilt not do it, but go on! 2. But repentance is the gift of God, 2 Tim. ii. 25, 26; and is he like to give it to them that wilfully abuse him in expectation of it? 3. As easy as it is, it is but a few that truly repent and are forgiven, in comparison of those that go on and perish. 4. The easiest repentance is so bitter, that it is far easier to forbear the sin: it is better not wound yourselves, than have the best salve, if you were sure of it. 5. The repentance which is caused by mere fears of death and hell, without the power of heavenly love to God and holiness, is but the repentance of the damned, and never procureth pardon of sin: the devil hath such a repentance, as well as such a faith, which will not save him.
Tempt.XIII. Satan also imboldeneth the sinner, by telling him how many have repented and sped well, that sinned as bad or worse than this. He tells him of Noah, and Lot, and David, and Peter, and the thief on the cross, and Paul a persecutor, yea, and Manasseh, &c.
Direct.XIII. But consider whether any of those did thus sin, because that others had escaped that sinned before them. And think of the millions that never repented, and are condemned, as well as of the few that have repented. Is repentance better than sin? Why then will you sin? Is sin better than repentance? Why then do you purpose to repent? Is it not base ingratitude to offend God wilfully, because he hath pardoned many offenders, and is ready to forgive the penitent? And should a man of reason wilfully make work for his own repentance, and do that which he knoweth he shall wish with grief that he had never done? If some have been saved that fell into the sea, or that fell from the top of steeples, or that drunk poison, or were dangerously wounded, will you therefore cast yourself into the same case, in hope of being saved?
Tempt.XIV. The tempter persuadeth the sinner that it cannot be that God should make so great a matter of sin, because the thoughts of a man's heart, or his words or deeds, are matter of no great moment, when man himself is so poor a worm; and whatever he doth, it is no hurt to God: therefore you need not make such a matter of it.
Direct.XIV. If God so much regard us as to make us, and preserve us continually, and to become our Governor, and make a law for us, and judge us, and reward his servants with no less than heaven, then you may easily see that he so much regardeth us, as to observe whether we obey or break his laws. He that so far careth for a clock or watch, as to make it and wind it up, doth care whether it go true or false. What do these men make of God, who think he cares not what men do? Then he cares not if men beat you, or rob you, or kill you, for none of this hurteth God. And the king may say, if any murder your friends, or children, why should I punish him? he hurt not me. But justice is to keep order in the world, and not only to preserve the governor from hurt. God may be wronged, though he be not hurt. And he will make you pay for it, if you hurt others; and smart for it, if you hurt yourself.
Tempt.XV. The tempter laboureth to extenuate the sin, and make it seem a little one; and if every little sin must be made such a matter of, you will never be quiet.
Direct.XV. But still remember, 1. There is deadly poison in the very nature of sin, as there is in a serpent, be he never so small. The least sin is worse than the greatest pain that ever man felt; and would you choose and say, it is little? The least sin is odious to God, and had a hand in the death of Christ, and will damn you if it be not pardoned; and should such a thing be made light of? And many sins counted small may have great aggravations, such as the knowing, deliberate, wilful committing of them is. To love a small sin, is a great sin; especially to love it so well, that the remembrance of God's will and love, of Christ, and heaven, and hell, will not suffice to resolve you against it. Besides, a small sin is the common way to greater: "When lust hath conceived, it brings forth sin, and sin, when it is finished, brings forth death," James i. 14, 15. "Behold how great a matter a little fire kindleth," chap. iii. 5. The horrid sins of David and Peter had small beginnings. Mortal sicknesses seem little matters at the first. Many a thousand have sinned themselves to hell, that began with that which is accounted small.
Tempt.XVI. Also the devil draweth on the sinner, by promising him that he shall sin but once, or but a very few times, and then do so no more: he tells the thief, and the fornicator, that if they will do it but this once, they shall be quiet.
Direct.XVI. But, O consider, 1. That one stab at the heart may prove incurable. God may deny thee time or grace to repent. 2. That it is easier to forbear the first time than the second; for one sin disposeth the heart unto another. If you cannot deny the first temptation, how will you deny the next? When you have lost your strength, and grieved your helper, and strengthened your enemy and your snare, will you then resist better wounded, than now when you are whole?
Tempt.XVII. But when the devil hath prevailed for once with the sinner, he makes that an argument for a second: he saith to the thief, and drunkard, and fornicator, it is but the same thing that thou hast done once already; and if once may be pardoned, twice may be pardoned; and if twice, why not thrice; and so on.
Direct.XVII. This is to let the devil get in afoot. A spark is easier quenched than a flame; but yet remember that the longer the worse: the oftener you sin, the greater is the abuse of the Spirit of God, and the contempt of grace, and the wrong to Christ, and the harder is repentance; and the sharper if you do repent, because the deeper is your wound. Repent therefore speedily, and go no further, unless you would have the devil tell you next, It is now too late.
Tempt.XVIII. The tempter maketh use of the greater sins of others, to persuade men to venture upon less. Thou hearest other men curse, and swear, and rail, and dost thou stick at idle talk? How many in the world are enemies to Christ, and persecute his ministers and servants, and dost thou make so great a matter of omitting a sermon, or a prayer, or other holy duty?
Direct.XVIII. As there are degrees of sin, so there are degrees of punishment: and wilt thou rather choose the easiest place in hell than heaven? How small soever the matter of sin be, thy wilfulness, and sinning against conscience, and mercies, and warnings, may make it great to thee. Are great sinners so happy in thy eyes, that thou wouldst be as like them as thou darest?
Tempt.XIX. Also he would imbolden the sinner, because of the commonness of the sin, and the multitude that commit either that or worse, as if it were not, therefore, so bad or dangerous.
Direct.XIX. But remember, that the more examples you have to take warning by, the more inexcusable is your fall. It was not the number of angels that fell, that could keep them from being devils and damned for their sin: God will do justice on many as well as on one. The sin is the greater, and therefore the punishment shall not be the less. Make the case your own: will you think it a good reason for any one to abuse you, beat you, rob you, because that many have done so before? He should rather think, that you are abused too much already, and therefore he should not add to your wrongs. If when many had spit in Christ's face or buffeted him, some one should have given him another spit or blow, as if he had not enough before, would you not have taken him to be the worst and cruellest of them all? If you do as the most, you will speed as the most.
Tempt.XX. It is a dangerous temptation when the devil proposeth some very good end, and maketh sin seem the fittest, or the necessary means to accomplish it: when he blindeth men so far as to think that it is necessary to their salvation, or to other men's, or to the welfare of the church, or progress of the gospel, or the pleasing of God, then sin will be committed without regret, and continued in without repentance; on this account it is that heresy, and will-worship, and superstition are kept up: Col. ii. 18, 21-23, "Having a show of wisdom in will-worship, and humility, and neglecting the body." It is for God that much of the wickedness of the world is done against God: it is for the church and truth that papists have murdered and persecuted so many.
Direct.XX. Remember that God needeth no sinful means to attain his ends: he will not be beholden to the devil to do his work; he would not have forbad it, if he would have had you done it. He is never at such a loss, but he can find right means enough to perform his work by: it is a great part of our wisdom which our salvation lieth on, to choose and use right means, when we are resolved on a right end. It is a horrible injury against God to entitle him to sin, and make it seem necessary to his ends and honour. Good ends will not justify evil actions. What sin so odious that hath not had good ends pretended for it? Even Christ was murdered as a malefactor for good ends, at least pretended, even to vindicate God's honour from blasphemy, and Cæsar from injury, and the nation from calamity. And his disciples were killed that God might be served by it, and pestilent troublers of the world taken away, John xvi. 2; Acts xxiv. 5; xvii. 6.
Tempt.XXI. He would make us presume because we are God's children, and special grace cannot be wholly lost, and we have found that once we had grace, therefore we may venture as being safe.
Direct.XXI. But many thousands shall be damned, that once thought they had the truth of grace. It is a hard controversy among learned and godly men, whether some in a state of saving grace do not fall from it and perish; but it is past controversy, that they shall perish that live and die impenitently in wilful sin. To plead truth of grace for encouragement in sin, is so much against the nature and use of grace, as may make you question the truth of it. You can be no surer that you have true grace, than you are sure that you hate all known sin, and desire to be free from it. Christ teacheth you how to answer such a horrid temptation, Matt. iv. 6, 7, "If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge over thee"—"Thou shalt not tempt the Lord thy God." Sonship, and promises, and truth of grace, are incongruous arguments to draw you to sin, and heinous aggravations of sin so committed.
Tempt.XXII. The devil oft most dangerously imitateth the Holy Ghost, and comes in the shape of an angel of light: he will be for knowledge in the gnostics; for unity and government in the papists; for mortification in the friars; for free grace and tenderness of our brethren's consciences in the libertines; for peace and mutual forbearance in the Socinians; for zeal, self-denial, and fearlessness of men, and pretended revelations and spirituality, in the quakers. He will be against heresy, schism, error, disobedience, hypocrisy, pretendedly, in haters and persecutors of holiness and reformation; and when he will seem religious, he will be superstitious, and seem to outgo Christ himself.
Direct.XXII. Keep close to Christ, that you may know his voice from the voice of strangers; and get holy wisdom to try the spirits, and to discern between the things that differ: let the whole frame of truth and godliness be in your head and heart, that you may perceive when any would make a breach in any part of it. The devil setteth up no good but in order to some evil. Therefore, examine whither it tendeth; and not only what it is, but what use he would have you make of it. And love no evil, because of any good that is pretended for it; and dislike or reject no good, because of any evil use that is by others made of it. And whatever doctrine is brought you, try it thus: 1. Receive none that is against the certain nature, attributes, and honour of God. 2. Nor any that is against the light or law of nature. 3. Nor any that is against the Scripture. 4. Nor any that is against holiness of heart and life. 5. Nor any against charity and justice to men. 6. Nor any (about matters to be ordered by men) that is against order; nor any against government and the peace of church and state. 7. Nor any that is against the true unity, peace, and communion of saints. 8. Nor any that is certainly inconsistent with great and certain truths. Thus try the spirits, whether they be of God.
Tempt.XXIII. The tempter usually draweth men to one extreme, under pretence of avoiding another; causing men to be so fearful of the dangeron one side, as to take no heed of that on the other side.
Direct.XXIII. Understand all your danger; and mark the latitude or extent of God's commands; and watch on every side: and you must know in what duties you are in danger of extremes and in what not. In those acts of the soul that are purely rational, about your ultimate end, you cannot do too much; as in knowing God, and loving him, and being willing and resolved to please him. But passions may possibly go too far, even about God, especially fear and grief; for they may be such as nature cannot bear without distraction, death, or hinderance of duty: but few are guilty of this. But towards the creature, passions may easily exceed: and in external actions towards God or man there may be excess. But especially in point of judgment, it is easy to slide from extreme into extreme. And you must know in every duty you do, and every sin which you avoid, and every truth you receive, what is the contrary or extreme to that particular truth, or sin, or duty; and keep it in your eye. If you do not thus watch, you will reel like a drunken man from side to side, and never walk uprightly with God. You will turn from prodigality to covetousness, from cruel persecution to libertinism, or from libertinism to persecuting cruelty; from hypocritical formality to hypocritical pretended spirituality, or from enthusiasms and faction to dead formality. But of this I have spoken at large, chap. v. part II. "Direction to Students."
Tempt.XXIV. On the contrary, the tempter usually pleadeth moderation and prudence against a holy life, and accurate zealous obedience to God; and would make you believe that to be so diligent in duty and scrupulously afraid of sin, is to run into an extreme, and to be righteous over-much, and to make religion a vexatious or distracting thing, and that it is more ado than needs.
Direct.XXIV. This I have answered so oft, that I shall here say but this: that God cannot be too much loved; nor heaven too much valued, nor too diligently sought or obeyed; nor sin and hell be too much avoided: nor doth any man need to fear doing too much, where he is sure when he hath done his best to do too little. Hearken what men say of this at death.
Tempt.XXV. The tempter would persuade us that one sin is necessary to avoid another; and that of two evils you must choose the less, as if there were no other way. Thus James and John did by sinful, uncharitable zeal, desire to punish sin, Luke ix. 54. Peter would sinfully fight against the sinful Jews, Matt. xxvi. 52. Thus he bids men lie, to avoid some dishonour to God and religion; and persecute, to preserve the unity of the church, and keep out sin; and commit a lesser sin themselves to escape a greater.
Direct.XXV. This is to abuse God, as if he had made that necessary which he forbids, and had not provided you lawful means enough to use against every sin. This is wilfully to do that which you pretend you are unwilling to do, even to sin. Of two evils avoid both, but be sure you consent to neither.
Tempt.XXVI. He pleadeth christian liberty to entice to sin, especially to sensuality. Hath not Christ purchased you liberty to use the creatures? all things are yours. No men but the godly have just title to them.
Direct.XXVI. He never purchased us liberty to abuse the creature, as poison to hurt ourselves; to hinder mortification, and strengthen our enemy, and our snare, and to steal away our hearts from God. It is a liberty from sin, and not a liberty to sin, that Christ hath purchased us.
Tempt.XXVII. He pleadeth the necessity of wife, children, estate, life, &c. Necessity makes it lawful.
Direct.XXVII. There is no necessity of sinning. He cannot be Christ's disciple, that thinks it more necessary to save his life, or provide for wife and children, than to obey his Lord, Luke xiv. 26, 33. God must be trusted with these.
Tempt.XXVIII. But, saith the tempter, it is natural to lust, to love honour, ease, pleasure, &c.; therefore it is no sin.
Direct.XXVIII. Nature is corrupted and sinful; and it is natural to you to be rational, and to rule your sense and appetite by reason, and not to do what lust or appetite desireth. Else man is but a beast.
Tempt.XXIX. But, saith the tempter, authority commandeth it; it is your parent's or master's will, and you must obey.
Direct.XXIX. There is no power, but from God; therefore none against him or above him. They must be obeyed in all things lawful, but not in sin. They cannot save you nor themselves from the wrath of God.
Tempt.XXX. But, saith the tempter, you have promised or vowed that you will do it, and are not at liberty.
Direct.XXX. The vow of a lawful thing must be kept; but if you vow to sin, it is another sin to perform it, and to wrong God or man because you have vowed to wrong him.
Tempt.XXXI. But, saith the tempter, it is a controversy, and many learned and good men think it is no sin.
Direct.XXXI. You have the more reason to be fearful and cautelous, when you see that the case is so obscure, and the snare so subtle, and are sure that many learned and good men on one side or other are deceived before you. Remember God is your King and Judge; who will not take it for an excuse for sin, that learned or good men did it, or defended it. Consult not with flesh and blood, but with God.
Tempt.XXXII. But, saith the tempter, will you be singular, and be pointed or hooted at by all.
Direct.XXXII. In doctrine I will not be singular from the holy catholic church of God; in worship I will not in singularity or schism separate from the communion of saints: but in doctrine I will be singular from infidels and heretics; and in a holy life I will be singular from the ungodly, and profane, and sensual; lest if I do as they, to avoid their scorns, I speed as they.
Tempt.XXXIII. But you are weak, and you cannot help it, till God will give you grace to do it.
Direct.XXXIII. Therefore I must not be wilful, and negligent, and rash, and do that evil which I may forbear, nor resist and refuse that grace, and help, and mercy without which I can do nothing.
Tempt.XXXIV. But you repent, and ask God forgiveness through Christ, every night, for the sins of the day.
Direct.XXXIV. Repenting is a sorrowful turning of the heart from sin to God. You repent not if you turn not. To mock God with such hypocritical praying and repenting is itself a heinous sin. Will you take it for repenting, if a man that spits in your face and beateth you, shall do it every day, and ask you forgiveness at night, and purpose to do it still, because he asked forgiveness.
Tempt.XXXV. But every man sinneth daily: you do but as the best men in the world do.
Direct.XXXV. No true christian that is justified hath any sin but what he hateth more than loveth,and would fain be rid of, and striveth against in the use of holy means. He hath no beloved sin which he would not part with, but had rather keep than leave.
Tempt.XXXVI. But those that seem strict and godly are hypocrites, and secretly as bad as you.
Direct.XXXVI. This is just like the devil, the accuser of those that are sanctified and justified by Christ, the father of malice and lies; to charge that on them, which he confesseth is secret and he cannot prove. So he said of Job, that if he were touched in his estate or body, he would forsake his godliness; but he was found a liar. But be it how it will, I am sure I must be holy or I shall not see God, and if "I live after the flesh I shall die," Heb. xii. 14; Rom. viii. 9, 13; and other men's misery will be no ease to me.
Tempt.XXXVII. But, saith the tempter, if you will not sin, come but near it, and do that which is lawful.
Direct.XXXVII. Indeed we must not run into a contrary extreme, under pretence of flying far enough from sin; but if you keep out of other sin, you cannot go too far from any. To be near sin, is to be near God's wrath, and near that which tendeth to hell fire. And to come near it is the common way of coming to it. He that could wish he might do it, is infected at the heart already. Keep a tender conscience, and a constant sense of the danger of sinning.
Tempt.XXXVIII. It is a great snare, when sin is got into credit, 1. By putting fair names upon it, calling luxury and gluttony keeping a good house, and a good table; tippling is called drinking a cup with a friend; lust and filthiness are called love; worldliness is called thriftiness and good husbandry; idleness and loss of time are called the leisure of a gentleman; slothfulness is called a not being too worldly; time-wasting sports are called recreations; pride is called decency and handsomeness; proud revenge is called honour and gallantry; Romish cruelty, and persecution, and wasting the church, are called keeping up order, obedience, and unity; disobedience to superiors is called not fearing man; church divisions are called strictness and zeal. 2. Especially if a sin be not in disgrace among the stricter sort, it greatly prepareth men to commit it: as breaking the Lord's day, beyond sea, in many reformed churches: and at home, spiritual pride, censoriousness, backbiting, disobedience, and church divisions are not in half that disgrace among many professors of strictness, as they deserve, and as swearing, &c. are.
Direct.XXXVIII. Remember, that whatever be the name or cloak, God judgeth righteously, according to the truth; names may deceive us, but not our Judge. And sin is still in disgrace with God, however it be with men. Remember, the comelier the paint and cover are, the greater is the danger, and the more watchful and cautelous we should be. It is not imperfect man, but the perfect law of God, which must be our rule. The great success of this temptation should deter us from entertaining it. What abundance of mischief hath it done in the world!
Tempt.XXXIX. Sometimes, the devil tempteth men to some heinous sin, that, if he prevail not, at least he may draw them into a less. As cheating charterers will ask twice the price of their commodity, that, by abating much, they may make you willing to give too much. He that would get a little, must ask a great deal. He will tempt you to drunkenness, and if he draw you but to tippling or time-wasting, he hath got something. If he tempt you to fornication, and he get you but to some filthy thoughts, or immodest, lascivious talk or actions, he hath done much of that which he intended. If he tempt you to some horrid cruelty, and you yield but to some less degree, or to some unjust or uncharitable censures, you think you have conquered, when it is he that conquereth.
Direct.XXXIX. Remember, that the least degree of sin is sin, and "death the wages of it," Rom. vi. 23. Think not that you have escaped well, if your hearts have taken any of the infection, or if you have been wounded any where, though it might have been worse. If the tempter had tempted you no further but to a lustful, malicious, or proud thought or word, you would perceive that if he prevail, he conquereth: so may you when he getteth this much, by a shameless asking more.
Tempt.XL. He tempteth us sometimes, to be so fearful and careful against one sin, or about some one danger, as to be mindless of some other, and lie open to his temptation. Like a fencer, that will seem to aim all at one place, that he may strike you in another while you are guarding that. Or like an enemy, that giveth all the alarm at one end of the city, that he may draw the people thither, while he stormeth in another place. So Satan makes some so afraid of worldliness, that they watch not against idleness; or so fearful of hardheartedness, and deadness, and hypocrisy, that they watch not against passion, neglect of their callings, or dejectedness; or so fearful of sinning or being deceived about their salvation, that they fear not the want of love, and joy, and thankfulness for all the mercy they have received, nor the neglect of holy praise to God.
Direct.XL. Remember, that as obedience must be entire and universal, so is Satan's temptation against all parts of our obedience; and our care must extend to all if we will escape. It would cure your inordinate fear in some one point, if you extended it to all the rest.
Tempt.XLI. Sometimes, by the suddenness of a temptation, he surpriseth men before they are aware.
Direct.XLI. Be never unarmed nor from your watch; especially as to thoughts, or sudden passions, or rash words, which are used to be committed for want of deliberation.
Tempt.XLII. Sometimes, he useth a violent earnestness, especially when he getteth passion on his side. So that reason is borne down; and the sinner saith, I could not forbear.
Direct.XLII. But remember, that the very eager unruliness of your passion is a sin itself: and that none can compel you to sin: and that reason must deliberate and rule; or else any murder or wickedness may have the excuse of urgent passions.
Tempt.XLIII. Sometimes he useth the violence of men: they threaten men, to frighten them into sin.
Direct.XLIII. But are not God and his threatenings more to be feared? Do men threaten imprisonment, or death, or ruin? And doth not God threaten everlasting misery? And can he not defend you from all that man shall threaten, if it be best for you? See the portion of the fearful, Rev. xxi. 8.
Tempt.XLIV. Sometimes variety of temptations distracteth men, that they do not look to all at once.
Direct.XLIV. Remember, that one part of the city unguarded, may lose the whole in a general assault.
Tempt.XLV. Sometimes he ceaseth, to make us secure, and lay by our arms, and then surpriseth us.
Direct.XLV. Take heed of security, and Satan's ambushments. Distinguish between cessation and conquest. You conquer not every time that you have rest and quietness from temptation. Till thesin be hated, and the contrary grace or duty in practice, you have not at all overcome: and when that is done, yet trust not the devil or the flesh; nor think the war will be shorter than your lives, for one assault will begin where the former ended. Make use of every cessation but to prepare for the next encounter.
Tempt.XLVI. He will tempt you to take striving for overcoming; and to think, because you pray and make some resistance, that sin is conquered; and because your desires are good, all is well.
Direct.XLVI. But all that fight do not overcome. "If a man strive for masteries, yet is he not crowned, except he strive lawfully," 1 Tim. ii. 5. "Many will seek to enter and shall not be able," Luke xiii. 24.
Tempt.XLVII. He followeth the sinner with frequency and importunity, till he weary him, and make him yield.
Direct.XLVII. 1. Remember that Christ is as importunate with thee to save thee, as the devil can be to damn thee; and which then should prevail? 2. Be you as constant in resistance; be as oft in prayer and other confirming means. Do as Paul, 2 Cor. xii. 7, 8, who prayed thrice, (as Christ did in his agony,) when the prick in the flesh was not removed. 3. Tempt not the tempter, by giving him encouragement. A faint denial is an invitation to ask again. Give him quickly a flat denial, and put him out of hope, if you would shorten the temptation.
Tempt.XLVIII. Lastly, the devil would sink the sinner in despair, and persuade him now it is too late.
Direct.XLVIII. Observe his design, that it is but to take off that hope which is the weight to set the wheels of the soul a going. In all he is against God and you. In other sins he is against God's authority: in this he is against his love and mercy. Read the gospel, and you will find that Christ's death is sufficient; the promise is universal, full, and free; and that the day of grace is so far continued till the day of death, and no man shall be denied it that truly desireth it. And that the same God that forbiddeth thy presumption, forbiddeth also thy despair.
Tempt.I. The greatest temptation against duty is, by persuading men that it is no duty. Thus in our days we have seen almost all duty cast off by this erroneous fancy. One saith, That the holy observation of the Lord's day is not commanded of God in Scripture. Another saith, What Scripture have you for family prayer, or singing psalms, or baptizing infants, or praying before and after sermon, or for your office, ordination, tithes, churches, &c. Another saith, That church government and discipline are not of divine institution. Another saith, That baptism and the Lord's supper were but for that age. And thus all duty is taken down, instead of doing it.
Direct.I. Read and fear, Matt. v. 19, "Whosoever shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven." Denying duty is too easy a way of evading obedience to serve turn. Denying the laws that bind you to public payments will not save you from them; but for all that, if you deny, you must be distrained on. And God will make it dearer to you, if you put him to distrain on you for duty. Must he go to law with you for it? He will quickly show you law for it, and prove that it was your duty. Open your doubts to able men, and you will hear more evidence than you know; but if pride and false-heartedness blind you, you must bear your punishment.
Tempt.II. Saith the tempter, It is a duty to weak ones, but not for you: you must not be still under ordinances, in the lower form: every day must be a sabbath to you, and every bit a sacrament, and every place as a church: you must live above ordinances in Christ.
Direct.II. We must live above Mosaical ordinances, Col. ii. 18, 21; but not above Christ's ordinances: unless you will live above obedience and above the government of Christ.[109]Hath not Christ appointed the ministry, and church helps, "till we all come to a perfect man?" Eph. iv. 13; and promised to "be with them to the end of the world?" Matt. xxviii. 20. It is befooling pride that can make you think you have no need of Christ's instituted means.
Tempt.III. But thou art unworthy to pray or receive the sacrament: it is not for dogs.
Direct.III. The wilful, impenitent refusers of grace, are unworthy. The willing soul, that fain would be what God would have him, hath an accepted worthiness in Christ.
Tempt.IV. But while you doubt, you do it not in faith; and therefore to you it is sin.
Direct.IV. But is it not a greater sin to leave it undone? Will doubting of all duty excuse you from it? Then you have an easy way to be free from all! Do but doubt whether you should believe in God, or Christ, or love him, or live a godly life, and it seems you think it will excuse you. But if you doubt whether you should feed your child, you deserve to be hanged for murdering it, if you famish it. If you doubt of duty, it is duty still, and you are first bound to lay by your doubts. But things indifferent, left to your choice, must not be done with a doubting conscience: it was of such things that Paul spake.
Tempt.V. The devil puts somewhat still in the way, that seemeth necessary, to thrust out duty.
Direct.V. God hath not set you work which he alloweth you no time for. Is all your time spent in better things? Is it not your carnal mind that makes you think carnal things most needful? Christ saith, "One thing is needful," Luke x. 42. "Seek first the kingdom of God and his righteousness, and all these things shall be added to you," Matt. vi. 33. Had you that love and delight in holiness as you should, you would find time for it. An unwelcome guest is put off with any excuse. Others, as poor as you, can find time for duty, because they are willing. Set your business in order, and let every thing keep its proper place, and you may have time for every duty.
Tempt.VI. But you are so unable and unskilful to pray, to learn, that it is as good never meddle with it.
Direct.VI. Set yourselves to learn, and mark those that have skill; and do what you can. You must learn by practice. The unskilfullest duty is better than none. Unworded groans come oft from the Spirit of God, and God understandeth and accepteth them, Rom. viii. 26, 27.
Tempt.VII. It will be so hard and long to learn, that you will never overcome it.
Direct.VII. Willingness and diligence have the promise of God's help. Remember, it is a thing that must be done. When your own disuse and sin hath made it hard, will you put God and your souls off with that as an excuse? If you had neglected to teach your child to speak or go when it is young, should he therefore never learn? Will you despair,and let go all your hope on this pretence? or will you hope to be saved without prayer and other holy duty? How foolish are both these! Sick men must eat, though their stomachs be against it; they cannot live else.
Tempt.VIII. But thou findest thou art but the worse for duty, and never the better for it.
Direct.VIII. Satan will do what he can to make it go worse with you after than before. He will discourage you if he can, by hindering your success, that he may make you think it is to no purpose: so, many preachers, because they have fished long and catched nothing, grow cold and heartless, and ready to sit down and say, as Jer. xx. 9, "I will not make mention of him, nor speak any more in his name." So in prayer, sacrament, reproof, &c. the devil makes great use of this, What good hath it done thee? But patience and perseverance win the crown. The beginning is seldom a time to perceive success: the carpenter is long at work before he rear a house; nature brings not forth the plant or birth the first day. Your life-time is your working time. Do your part, and God will not fail on his part. It is his part to give success; and dare you accuse him, or suspect him? There is more of the success of prayer to be believed than to be felt. If God have promised to hear he doth hear, and we must believe it whether we feel it or not. Prayers are often heard long before the thing is sent us that we prayed for: we pray for heaven, but shall not be there till death. If Moses's message to Pharaoh ten times seem lost, it is not lost for all that. What work would ever have been done, if on the first conceit of unsuccessfulness it had been given off? Be glad that thou hast time to plough and sow, to do thy part, and if God will give thee fruit at last.
Tempt.IX. But, saith the tempter, it goeth worse with thee in the world, since thou settest thyself to read, and pray, and live obediently; thou hast been poorer, and sicker, and more despised since, than ever before: Jer. xx. 8, Thou art "a derision daily, every one mocketh thee." This thou gettest by it.
Direct.IX. He began not well, that counted not that it might cost him more than this to be a holy christian. If God in heaven be not enough to be thy portion, never serve him, but find something better if thou canst. He that cannot lose the world cannot use it as he ought. If thou hadst rather be at the devil's finding and usage than at God's, thou art worthy to speed accordingly. Nay, if thou think thy soul itself worse, remember that we are not worst when we are troubled most: physic makes sick, when it works aright.
Tempt.X. Satan filleth many with abundance of scruples about every duty, that they come to it as sick persons to their meat, with a peevish, quarrelling disposition. This aileth, and that aileth it; something is still amiss, that they cannot get it down; this fault the minister hath in praying or preaching; or the other circumstance is amiss, or the other fault is in the company that join with them: and all is to turn them off from all.
Direct.X. But do you mend the matter by casting off all, or by running into greater inconveniences? Is not their imperfect prayer and communion better than your idle neglect of all, or unwarrantable division? It is a sign of an upright heart to be most about heart-observation, and quarrelsome with themselves; and the mark of hypocrites to be most quarrelsome against the manner of other men's performances, and to be easily driven by any pretences from the worship of God and communion of saints.
Tempt.XI. The devil will set one duty against another: reading against hearing; praying against preaching; private against public; outward and inward worship against each other; mercy and justice, piety and charity, against each other; and still labour to eject the greater.
Direct.XI. The work of God is an harmonious and well-composed frame: if you leave out a part you spoil the whole, and disadvantage yourselves in all the rest; place them aright, and each part helpeth and not hindereth another; plead one for another, but cast by none.
Tempt.XII. The commonest and sorest temptation is by taking away our appetite to holy duties, by abating our feeling of our own necessity: when the soul is sleepy and feeleth no need of prayer, or reading, or hearing, or meditating, but thinks itself tolerably well without it; or else grows sick and is against it, and troubled to use it; so that every duty is like eating to a sick stomach, then it is easy to tempt it to neglect or omit many a duty: a little thing will serve to put it by, when men feel no need of it.
Direct.XII. O keep up a lively sense of your necessities: remember still that time is short, and death is near, and you are too unready. Keep acquaintance with your hearts and lives, and every day will tell you of your necessities, which are greatest when they are least perceived.
Tempt.XIII. The tempter gets much by ascribing the success of holy means to our own endeavour, or to chance, or something else, and making us overlook that present benefit, which would greatly encourage us: as when we are delivered from sickness or danger upon prayer, he tells you so you might have been delivered if you had never prayed. Was it not by the physician's care and skill, and by such an excellent medicine? If you prosper in any business, Was it not by your own contrivance and diligence?
Direct.XIII. This separating God and means, when God worketh by means, is the folly of atheists. When God heareth thy prayer in sickness or other danger, he showeth it by directing the physician or thyself to the fittest means, and blessing that means; and he is as really the cause, and prayer the first means, as if he wrought thy deliverance by a miracle. Do not many use the same physician, and medicine, and labour, and diligence, who yet miscarry? Just observation of the answers of prayer might do much to cure this. All our industry may say as Peter and John, Acts iii. 12, "Why look ye so earnestly on us, as if by our own power or holiness we had done this?" when God is glorifying his grace, and owning his appointed means.
Tempt.XIV. Lastly, the devil setteth up something else in opposition to holy duty, to make it seem unnecessary. In some he sets up their good desires, and saith, God knoweth thy heart without expressing it; and thou mayst have as good a heart at home as at church. In some he sets up superstitious fopperies of man's devising, instead of God's institution. In some he pretendeth the Spirit against external duty, and saith, The Spirit is all; the flesh profiteth nothing. Yea, in some he sets up Christ himself against Christ's ordinances, and saith, It is not these, but Christ, that profits you.
Direct.XIV. This is distracted contradiction: to set Christ against Christ, and the Spirit against the ordinances of the Spirit. Is it not Christ and the Spirit that appointed them? Doth he not best know in what way he will give his grace? Can you not preserve the soul and life, without killing the body? Cannot you have the water, and value the cistern or spring, without cutting off the pipes that must convey it? O wonderful! that Satan could make menso mad, as this reasoning hath showed us that many are in our days. And to set up superstition or pretend a good heart against God's worship, is to accuse him that appointed it of doing he knew not what, and to think that we are wiser than he! and to show a good heart by disobedience, pride, contempt of God and of his mercies!
The devil is exceeding diligent in this: 1. That he may make the soul despair, and say, Now I have used all means in vain, there is no hope. 2. To double the sinner's misery by turning the very remedy into a disease. 3. To show his malice against Christ, and say, I have turned thy own means to thy dishonour.
Consider, therefore, how greatly we are concerned to do the work of God effectually. Means well used are the way to more grace, to communion with God, and to salvation; but ill used, they dishonour and provoke him, and destroy ourselves, like children that cut their fingers with the knife, when they should cut their meat with it.
Tempt.I. Duty is frustrated by false ends: as, 1. To procure God to bear with them in their sin (whereas it is the use of duty to destroy sin). 2. To make God satisfaction for sin (which is the work of Christ). 3. To merit grace (when the imperfection merits wrath). 4. To prosper in the world and escape affliction, Jam. iv. 3 (and so they are but serving their flesh, and desiring God to serve it). 5. To quiet conscience in a course of sin (by sinning more in offering the sacrifice of fools, Eccles. v. 1, 2). 6. To be approved of men (and verily they have their reward, Matt. vi. 5). 7. To be saved when they can keep the world and sin no longer (that is, to obtain that the gospel may all be false and God unjust).
Direct.I. First see that the heart be honest, and God, and heaven, and holiness most desired, else all that you do will want right ends.
Tempt.II. When ignorance or error make men take God for what he is not, thinking blasphemously of him, as if he were like them, and liked their sins, or were no lover of holiness, they frustrate all their worship of him.
Direct.II. Study God in his Son, in his word, in his saints, in his works: know him as described before, chap. iii. direct. iv. And see that your wicked corrupted hearts, or wilful forgetting him, blind not your understandings.
Tempt.III. To come to God in ourselves and out of Christ, and use his name but customarily, and not in faith and confidence.
Direct.III. Know well your sin, and vileness, and desert, and the justice and holiness of God; and then you will see that if Christ reconcile you not, and justify you not by his blood, and do not sanctify and help you by his Spirit, and make you sons of God, and intercede not for you, there is no access to God, nor standing in his sight.
Tempt.IV. The tempter would have you pray hypocritically, with the tongue only, without the heart: to put off God in a few customary words, with seeming to pray (as they do the poor, James ii. with a few empty words) either in a form of words not understood, or not considered, or not felt and much regarded; or in more gross hypocrisy, praying for the holiness which they will not have, and against the sin which they will not part with.
Direct.IV. O fear the holy, jealous, heart-searching God, that hateth hypocrisy, and will be worshipped seriously in spirit and truth, and will be sanctified of all that draw near him, Lev. x. 3; and saith, they "worship him in vain, that draw nigh him with the lips, when the heart is far from him," Matt. xv. 8, 9. See God by faith, as present with thee, and know thyself, and it will awaken thee to seriousness. See Heb. iv. 13; Hos. viii. 12, 13.
Tempt.V. He would destroy faith and hope, and make you doubt whether you shall get any thing by duty.
Direct.V. But, 1. Why should God command it, and promise us his blessing if he meant not to perform it? 2. Remember God's infiniteness, and omnipresence, and all-sufficiency: he is as verily with thee, as thou art there: he upholdeth thee: he showeth by his mercies, that he regardeth thee; and by his regarding lower things: and if he regard thee, he doth regard thy duties. It is all one with him to hear thy prayers, as if he had never another creature to regard and hear. Believe then, and hope and wait upon him.
Tempt.VI. Sometimes the tempter will promise you more by holy duty, than God doth, and make you expect deliverance from every enemy, want, and sickness, and speedier deliverance of soul, than ever God promised; and all this is, to make you cast away all as vain, and think God faileth you, when you miss your expectations.
Direct.VI. But God will do all that he promiseth, but not all that the devil or yourselves promise. See what God promiseth in his word. That is enough for you. Make that and no more the end of duties.
Tempt.VII. The tempter usually would draw you from the heart and life of duty, by too much ascribing to the outside: laying too much on the bare doing of the work, the giving of the alms, the hearing of the sermons, the saying the words, the handsome expression, order, manner; which in their places are all good, if animated with spirit, life, and seriousness.
Direct.VII. Look most and first to the soul in duty, and the soul of duty. The picture of meat feedeth not; the picture of fire warmeth not; fire and shadows will not nourish us: God loveth not dead carcasses instead of spiritual worship: we regard not words ourselves, further than they express the heart. Let the outer part have but its due.
Tempt.VIII. He tempteth you to rest in a forced, affected, counterfeit fervency, stirred up by a desire to take with others.
Direct.VIII. Look principally at God and holy motives, and less at men, that all your fire be holy, fetched from heaven.
Tempt.IX. He would keep you in a lazy, sluggish coldness, to read, and hear, and pray as asleep, as if you did it not.
Direct.IX. Awake yourselves with the presence of God, and the great concernment of what you are about, and yield not to your sloth.
Tempt.X. He would make you bring a divided, distracted heart to duty, that is half about your worldly business.
Direct.X. Remember God is jealous, your business with him is great, much lieth on it; call off your hearts, and let them not stay behind: all the powers of your souls are little enough in such a work, Ezek. xxxiii. 31.
Tempt.XI. Ignorance, unskilfulness, and unacquaintedness with duty, is a great impediment to most.
Direct.XI. Learn by study joined with practice. Be not weary, and difficulties will be overcome.
Tempt.XII. Putting duty out of its place, and neglecting the season that is fittest, makes it oft done slightly.
Direct.XII. Redeem time, and despatch other business, that idleness deprive you not of leisure; and do all in order.
Tempt.XIII. Neglecting one duty is the tempter's snare to spoil another. If he can keep you from reading, you will not understand well what you hear. If he keep you from meditating, you will not digest what you hear or read. If he keep you from hearing, you will want both matter and life for prayer, and meditation, and conference. If he keep you from godly company, you will be hindered in all, and in the practice: no one is omitted, but you are disadvantaged by it in all the rest.
Direct.XIII. Observe how one duty helpeth another, and take all together each one in its place.
Tempt.XIV. Sometimes the tempter doth call you off to other duty, and puts in unseasonable motions to that which in its time is good; he interrupts prayer by meditation, he sets seeming truth against love, and peace, and concord.
Direct.XIV. Still know which duties are greatest, and which is the due season for each, and do all in order.
Tempt.XV. He spoileth duty, by causing you to do it only as a duty, and not as a means for the good of your own souls; or only as a means, and not as a duty. If you do it only as duty, then you will not be quickened to it by the ends and benefits, nor carried by hope, nor fit all to the end, nor be so fervent or vigorous in it, as the sense of your own good would make you be. And if you do it only as a means, and not as a duty, then you will give over or faint, when you want or question the success: whereas, the sense of both would make you vigorous and constant.
Direct.XV. Keep under the sense of God's authority, that you may feel yourselves bound to obey him, whatever be the success; and may resolve to wait in an obedient way. And withal, admire his wisdom in fitting all duties to your benefit, and commanding you nothing but what is for your own or others' good, or to his honour: and mark the reason and tendency of all, and your own necessity.
Tempt.XVI. The tempter hindereth you in duty, as well as from duty, by setting you a quarrelling with the minister, the words, the company, the manner, the circumstances; that these things may divert your thoughts from the matter, or distract your mind with causeless scruples.
Direct.XVI. Pray and labour for a clear judgment, and an upright, self-judging, humble heart, which dwelleth most at home, and looketh most at the spiritual part, and affecteth not singularity.
Tempt.XVII. The tempter spoileth duty by your inconstancy; while you read or pray so seldom, that you have lost the benefit of one duty, before you come to another, and cool by intermissions.
Direct.XVII. Remember that it is not your divertisement, but your calling, and is to your soul as eating to your bodies.
Tempt.XVIII. Sometimes Satan corrupteth duty by men's private passions, interest, and opinions, making men, in preaching and praying, to vent their own conceits and spleen, and inveigh against those that differ from them, or offend them, and profane the name and work of God; or proudly to seek the praise of men.
Direct.XVIII. Remember that God is most jealous in his worship, and hateth hypocritical profaneness above all profaneness. Search your hearts, and mortify your passions; and especially selfishness, remembering that it is a poisonous and insinuating sin, and will easily hide itself with a cloak of zeal.
Tempt.XIX. False-hearted reservedness is a most accursed corrupter of holy duty; when the soul is not wholly given up to God, but sets upon duty from some common motive; as, because it is in credit, or to please some friend, purposing to try it awhile, and leave it if they like it not.
Direct.XIX. Fear God, thou hypocrite, and halt not between two opinions. If the Lord be God, obey and serve him with all thy heart; but if the devil and the flesh be better masters, follow them, and let him go.
Tempt.XX. Lastly, The tempter hindereth holy duty much, by wandering thoughts, and melancholy perplexities, and a hurry of temptations, which torment and distract some christians, so that they cry out, I cannot pray, I cannot meditate; and are weary of duty, and even of their lives.
Direct.XX. This showeth the malice of the tempter, and thy weakness; but, if thou hadst rather be delivered from it, it hindereth not thy acceptance with God. Read for this, what I have said chap. v. part 2. at large; especially in my Directions to the Melancholy.
I have been forced to put off many things briefly here, which deserved a larger handling; and I must now omit the discovery of those temptations, by which Satan keepeth men in sin, when he hath drawn them into it. 2. And those by which he causeth declining in grace, and apostasy. 3. And those by which he discomforteth true believers; because else this direction would swell to a treatise; and most will think it too long and tedious already, though the brevity which I use, to avoid prolixity, doth wrong the matter through the whole. Acquaintance with temptations is needful to our overcoming them.