A Christian Directory Volume I Part 28

_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 G.o.dliness 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 G.o.d. 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 G.o.d.

_Tempt._ XXIII. The tempter usually draweth men to one extreme, under pretence of avoiding another; causing men to be so fearful of the danger on one side, as to take no heed of that on the other side.

_Direct._ XXIII. Understand all your danger; and mark the lat.i.tude or extent of G.o.d'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 G.o.d, and loving him, and being willing and resolved to please him. But pa.s.sions may possibly go too far, even about G.o.d, 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, pa.s.sions may easily exceed: and in external actions towards G.o.d 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 G.o.d.

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 G.o.d; 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 G.o.d cannot be too much loved; nor heaven too much valued, nor too diligently sought or obeyed; nor sin and h.e.l.l 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 G.o.d 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 G.o.d, 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 G.o.dly have just t.i.tle 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 G.o.d. 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. G.o.d must be trusted with these.

_Tempt._ XXVIII. But, saith the tempter, it is natural to l.u.s.t, 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 appet.i.te by reason, and not to do what l.u.s.t or appet.i.te 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 G.o.d; 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 G.o.d.

_Tempt._ x.x.x. But, saith the tempter, you have promised or vowed that you will do it, and are not at liberty.

_Direct._ x.x.x. 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 G.o.d or man because you have vowed to wrong him.

_Tempt._ x.x.xI. But, saith the tempter, it is a controversy, and many learned and good men think it is no sin.

_Direct._ x.x.xI. 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 G.o.d 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 G.o.d.

_Tempt._ x.x.xII. But, saith the tempter, will you be singular, and be pointed or hooted at by all.

_Direct._ x.x.xII. In doctrine I will not be singular from the holy catholic church of G.o.d; in wors.h.i.+p 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 unG.o.dly, and profane, and sensual; lest if I do as they, to avoid their scorns, I speed as they.

_Tempt._ x.x.xIII. But you are weak, and you cannot help it, till G.o.d will give you grace to do it.

_Direct._ x.x.xIII. 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._ x.x.xIV. But you repent, and ask G.o.d forgiveness through Christ, every night, for the sins of the day.

_Direct._ x.x.xIV. Repenting is a sorrowful turning of the heart from sin to G.o.d. You repent not if you turn not. To mock G.o.d 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._ x.x.xV. But every man sinneth daily: you do but as the best men in the world do.

_Direct._ x.x.xV. 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._ x.x.xVI. But those that seem strict and G.o.dly are hypocrites, and secretly as bad as you.

_Direct._ x.x.xVI. 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 G.o.dliness; but he was found a liar. But be it how it will, I am sure I must be holy or I shall not see G.o.d, 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._ x.x.xVII. But, saith the tempter, if you will not sin, come but near it, and do that which is lawful.

_Direct._ x.x.xVII. 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 G.o.d's wrath, and near that which tendeth to h.e.l.l 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._ x.x.xVIII. 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; l.u.s.t 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._ x.x.xVIII. Remember, that whatever be the name or cloak, G.o.d judgeth righteously, according to the truth; names may deceive us, but not our Judge. And sin is still in disgrace with G.o.d, 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 G.o.d, 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._ x.x.xIX. 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._ x.x.xIX. 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 l.u.s.tful, 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 pa.s.sion, 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 G.o.d.

_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 pa.s.sions, 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 pa.s.sion 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 pa.s.sion 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 pa.s.sions.

_Tempt._ XLIII. Sometimes he useth the violence of men: they threaten men, to frighten them into sin.

_Direct._ XLIII. But are not G.o.d and his threatenings more to be feared? Do men threaten imprisonment, or death, or ruin? And doth not G.o.d 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 a.s.sault.

_Tempt._ XLV. Sometimes he ceaseth, to make us secure, and lay by our arms, and then surpriseth us.