_Tempt._ IV. The tempter is most careful also to hide from men the nature and tendency of the temptation itself; that they shall not know that it is a temptation when they are tempted, but shall have nothing in sight but the bait which they desire. The angler doth not only hide himself from the fish, but also his rod, and line, and hook, as much as he can. The fowler covereth his nets, so that either the fish and bird shall not see the snare, or shall not know what it is, and what it is there laid for: so when the bait of pleasure, and honour, and wealth is presented by the devil, to the fornicator, gamester, proud, or covetous, they shall not see what the devil is doing now, and what a game he is playing for their souls! They shall not perceive the connexion that there is between the pleasure and the sin, and the sin and the threatening, and the threatening and the judgment, and the judgment and the everlasting punishment. When Judas was bargaining with the Pharisees, he knew not that the devil was in him driving on the match.

_Direct._ IV. Be wise and suspicious: blindness or fool-hardiness will lead you into the snare. Be wise, that you may know the tendency of every thing that is presented to your thoughts, and may be able to perceive a danger. Be suspicious and cautelous, that you make a sufficient trial, and go upon sure grounds, and avoid the very appearance of evil: when it is h.e.l.l that you fear, come not too near.

Play not as the fly about the candle: salvation is necessary; but preferment, or wealth, or liberty, or credit, or life itself are not necessary to you! Prove all things. Flatter not yourselves into the snares by foolish hopes, and judging of things as the flesh would have them to be, rather than as they are. If no danger appear, turn up all coverings, and search and see that none be hidden. The devil hath his gunpowder plots, and mines, which may blow you up before you are aware. Not only lawfulness and indifferency, but great good is the pretence for greatest evil.

_Tempt._ V. It is the tempter's care to bring the tempting object near enough, or draw the sinner near enough to it. The net must come to the fish, or the fish to the net. The distant fire will not burn the wood.

The devil's chief confidence is in the sensitive appet.i.te, which worketh strongliest at hand. If he get the drunkard into the ale-house, and show him the cup, he hath half conquered him already; but if he be scrupulous and modest, some one shall drink a health, or importune him, and put the cup into his hand. The thief, with Achan, shall see the bait, and the sight will work a covetous desire. The glutton shall have the tempting dishes before him, and be at a table which by variety of delicious food is fitted to become his snare; whereas if he had nothing set before him, but the poor man's simple food which hath nothing in it fit to tempt him, he might easily have escaped. The fornicator shall have his beautiful dirt brought near him, and presented to him in a tempting dress; for at a sufficient distance there had been little danger. The ambitious person shall have preferment offered him, or brought so fair to his hand, that with a little seeking it may be attained. The fearful coward shall be threatened with the loss of estate or life, and hear the report of the cannons, guns, and drums of Satan. Peter is half conquered when he is got among questioning company in the high priest's hall. Thus David, thus Lot, thus ordinarily sinners are drawn into the snare.

_Direct._ V. As ever you would preserve your innocency and your souls, fly as far from tempting objects as you can: I say, as you can, without distrusting G.o.d in the neglect of a certain duty. A wife, or a servant, that are bound, cannot fly; nor must we leave undone our certain duty upon an uncertain danger, which may otherwise be avoided; but keep off from the temptation at as great a distance as you can: the safest course is the best when your souls lie at the stake: if it be not necessary, plead not the lawfulness of what you do, when it is a temptation to that which is unlawful. You say, it is lawful to wear such curious ornaments, and set out yourselves in the neatest dress; but is it lawful to be proud or l.u.s.tful, or to consume your time unprofitably? If not, tempt not yourselves or others to it. Keep away from the place where the snare is laid. Look first to the end before thou meddle with the beginning. Why should I eat that which I know I cannot digest, but must cast it up again? And why should I taste that which I must not eat? And why should I desire to have that set before me, and to look upon that which I must not taste? Come not near if thou wouldst not be taken. What dost thou at the ale-house with a cup before thee, if thou wouldst not be drawn to excess of drink? If thou be subject to excess in eating, make not thy own table thy temptation.

Fly from the temptation as thou wouldst do from h.e.l.l, or from the devil himself. See not the bait of l.u.s.t, or come not near, if thou be inclinable to l.u.s.t: saith Solomon, "Remove thy way far from her, and come not near the door of her house," Prov. v. 8. "For her end is bitter as wormwood, sharp as a two-edged sword. Her feet go down to death, her steps take hold on h.e.l.l," ver. 4, 5. "Her house inclineth to death, and her paths unto the dead. None that go to her return again, neither take they hold of the paths of life," chap. ii. 18, 19.

"Her house is the way to h.e.l.l, going down to the chambers of death,"

chap. vii. 27. "Whoso is simple, let him turn in hither: and as for him that wanteth understanding, she saith to him, Stolen waters are sweet, and bread eaten in secret is pleasant. But he knoweth not that the dead are there: and that her guests are in the depths of h.e.l.l,"

chap. ix. 16-18. "l.u.s.t not after her beauty in thy heart, neither let her take thee with her eye-lids.--Can a man take fire in his bosom and his clothes not be burnt? Can one go upon hot coals and his feet not be burnt?" chap. vi. 25, 27, 28. Remember that you pray daily, "Lead us not into temptation:" and if you will run into it yourselves, are not your prayers hypocritical and an abuse of G.o.d? If you would be saved from sin, you must be saved in G.o.d's way; and that is, by flying from temptations; and not drawing near, and gazing on forbidden objects, and tempting yourselves: even as G.o.d's holy means must be used by all that would come to holiness and heaven; so the devil's must be avoided by him that would escape sin and h.e.l.l. But if you cannot remove far enough from the snare, then double your fear, and watchfulness, and resolution: fly with Joseph, Gen. x.x.xix. 12, from the sin, if you cannot go out of the house. How carefully should every foot be placed, when we know that every step we tread is among snares!

Rule your senses if you cannot remove the bait: make Job's covenant with your eyes, that you look not on that which would allure, Job x.x.xi. 1. Let every sense have a constant watch.

_Tempt._ VI. The next great work of the tempter is, to give us the fairest opportunities to sin, and to remove all impediments, and show men encouraging hopes and invitations. He will show the thief which way he may steal; and show the covetous man which way he may thrive, and deceive, and overreach; and the ambitious man which way he may rise; and the fornicator how he may obtain his desire, and sin unknown; and then he tells them how easy it is; now no one seeth you; you may do it without fear or shame. It is the devil's great care to take all things out of the way that would affright, or hinder sinners; that they may have full opportunity to invite them. Therefore he is very desirous that public impediments should be all removed; especially in a G.o.dly magistrate and minister, and that the common disgrace of sinning may be taken off, and if it may be, turned against religion, or fall on them that are the greatest adversaries to sin.

[Sidenote: Psal. ci. 3.]

_Direct._ VI. It is therefore a princ.i.p.al 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 l.u.s.t, 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 l.u.s.tful person may be thinking on the objects of his l.u.s.ts; 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 employed on 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?

[Sidenote: Psal. i.; xv.; Matt. xxv.]

_Direct._ VIII. Go to the holy Scriptures, and see what they foretell concerning the end of G.o.dliness and sin: G.o.d knoweth better than the devil, and is more to be believed. You may see in the word of G.o.d, what will become of saints and sinners, G.o.dly and unG.o.dly, 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 gla.s.s 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 G.o.d's law hath inseparably conjoined holiness and heaven, and sin unrepented of and h.e.l.l; 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 G.o.d 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 G.o.d's threatenings, and refuse his word, and Spirit, and grace, that I may have thy company among the d.a.m.ned, 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 h.e.l.l.

_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.

[Sidenote: 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 G.o.dly, 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 G.o.dly 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 G.o.d, 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 a.s.sault 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 mult.i.tudes 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 G.o.d, 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.

[Sidenote: Rom. ix.]

[Sidenote: Heb. x. 26-29. 2 Thess. i. 10.]

_Direct._ XI. But G.o.d is just, as well as merciful; and there are "vessels of wrath," as well as vessels of mercy. Judge how G.o.d 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 G.o.d 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.

[Sidenote: 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 G.o.d, 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 h.e.l.l, without the power of heavenly love to G.o.d and holiness, is but the repentance of the d.a.m.ned, 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 Mana.s.seh, &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 ingrat.i.tude to offend G.o.d 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 G.o.d 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 G.o.d: therefore you need not make such a matter of it.

_Direct._ XIV. If G.o.d 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 G.o.d, 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 G.o.d. 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. G.o.d 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 G.o.d, and had a hand in the death of Christ, and will d.a.m.n 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 G.o.d's will and love, of Christ, and heaven, and h.e.l.l, will not suffice to resolve you against it. Besides, a small sin is the common way to greater: "When l.u.s.t 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 h.e.l.l, 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. G.o.d 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 a foot. 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 G.o.d, 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 h.e.l.l 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 mult.i.tude 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 d.a.m.ned for their sin: G.o.d 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 G.o.d, then sin will be committed without regret, and continued in without repentance; on this account it is that heresy, and will-worship, and superst.i.tion 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 G.o.d that much of the wickedness of the world is done against G.o.d: it is for the church and truth that papists have murdered and persecuted so many.

_Direct._ XX. Remember that G.o.d 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 G.o.d to ent.i.tle 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 G.o.d's honour from blasphemy, and Caesar from injury, and the nation from calamity. And his disciples were killed that G.o.d 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 G.o.d'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 d.a.m.ned, that once thought they had the truth of grace. It is a hard controversy among learned and G.o.dly 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 G.o.d, cast thyself down: for it is written, He shall give his angels charge over thee"--"Thou shalt not tempt the Lord thy G.o.d." 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 superst.i.tious, and seem to outgo Christ himself.