We are to provide ourselves with Scripture answers to Satan’s false reasonings

DIRECTION SECOND. Provide thyself with Scripture answers to Satan’s false reasonings with which he puts a fair colour on his foul motions, the better to gain thy consent. He is wily. Thou hadst need be wary. He doth not only propound the sinful object, but also sets a fair gloss upon it, and urges the soul with arguments to embrace his offer. And when sin comes thus forth Goliath-like, it is not Saul’s armour, but the ‘smooth stones of the brook,’ not thy own resolution, but the divinity of Scripture-arguments, that can preserve thee, or prostrate thy enemy. Now, thou wilt find in the word an answer put into thy mouth to refel all Satan’s sophistry. And this indeed is to be an Apollos, ‘mighty in the Scripture,’ when we can stop the devil’s mouth, and choke his bullets with a word seasonably interposed betwixt us and the temptation. It will not therefore be amiss to give a few INSTANCES whereby this direction may be made more easily practicable in the hand of weaker Christians. First. Sometimes Satan insinuates himself into a soul by endeavouring to make one sin appear of no account. Second. By giving an opportunity of committing a sin in secret. Third. By the example of others.

Satan tempts to sin by making one sin of no account:

First Instance. Sometimes Satan thus insinuates himself into a soul—‘what, man, will one sin, if yielded to, so much hurt thee? One mole doth not mar the beauty of the face, nor can one sin spoil the beauty of thy soul; and it is no more than I am a suitor for. If I bade thee wallow in every puddle, thou mightst well abhor the motion; but why art thou so afraid of one spot being seen on thy garment? The best jewel hath its flaw, and the holiest saint his failing.’ Now to refel this motion, when so mannerly and modestly proposed

1. Answer. The word will tell thee that no sin is single. It is impossible to embrace or allow one sin, and be free of others. For,

(1.) He that yields to one sin casts contempt upon the authority that made the whole law, and upon this account, breaks it all. ‘Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all,’ James 2:10. And he gives the reason in the next words, ‘for he that said, Do not commit adultery, said also, Do not kill.’ Now, if thou commit no adultery, yet if thou kill thou art a transgressor of the law. Not that he is guilty of all distributively. but collectively, as Estius well notes. For the law is one copulative. One commandment cannot be wronged, but all are interested in the same; as the whole body suffers by a wound given to one part: ‘God spake all these words,’ Ex. 20. They are ten words, but one law.

(2.) By allowing one sin we disarm and deprive ourselves of having a conscientious argument to defend ourselves against any other sin. He that can go against his conscience in one, cannot plead conscience against any other. For, if the authority of God awes him from one, it will from all. ‘How can I do this,...and sin against God?’ said Joseph. I doubt not but his answer would have been the same if his mistress had bid him lie for her, as now when she enticed him to lie with her. The ninth commandment would have bound him as well as the seventh. Hence the apostle exhorts not to ‘give place to the devil, Eph. 4:27—implying, that by yielding to one we lose our ground, and what we lose he gains; and let him alone to improve advantages. The little wimble once entered, the workman can then drive a great nail. One sin will widen thy swallow a little, that thou wilt not so much strain at the next.

(3.) Allow one sin and God will give you over to other sins. ‘Wherefore God also gave them up unto uncleanness,’ Rom. 1:24. The Gentiles gave themselves to idolatry, and God gave them up unto other beastly lusts, ver. 22. When Judas began to play the thief, I question whether he meant to turn traitor. No, his treason was a punishment for his thievery. He allowed himself in a secret sin, and God gave him up to one more open and horrid. But,

2. Answer. Suppose thou couldst—which is impossible—take one sin into thy bosom, and shut all the rest out, yet the word will tell thee that thou art a servant to that one sin, and that thou canst not be so and a servant to God at the same time.

(1.) That thou wouldst be a servant to that one sin. ‘His servants ye are to whom ye obey,’ Rom. 6:16; and consequently the devil’s servants, whose kingdom you endeavour to hold up by defending though this one castle, against God your Maker. Neither will it excuse thee to say thou intendest not so. Haply, covetousness is thy sin, and it is thy profit thou aimest at, not siding with the devil against God. Though this is not thy express end who sinnest, yet it is the end of the sin which thou committest, and of Satan that puts thee upon the work, and so will be charged upon thee at last. The common soldier ordinarily looks no higher than his pay. This is it draws him into the field. Yet they make themselves traitors by assisting him that leads them on against their prince; and it will not serve the turn for them to say they fought for their pay, and not to dethrone him. Ahab sold himself ‘to work evil in the sight of the Lord,’ I Kings 21:20. And yet we read not that he made any express covenant with the devil. But the meaning is, he did that which in effect amounted to no less. He knew that if he sinned he should pay his soul for it, and he would have his lust, notwithstanding he was acquainted with its price; and therefore, interpretatively, he sold his soul that he might enjoy his sin.

(2.) Thou mayest learn from the word that thou canst not be a servant to any one sin and to God at the same time. ‘No man can serve two masters; ye cannot serve God and mammon,’ Matt. 6:24. By mammon is meant one particular lust, covetousness. One body may as well have two souls, as one soul two masters. One soul hath but one love, and two cannot have the supremacy of it. I have heard, indeed, of a wretch that said, ‘He had one soul for God, and another for the devil also.’ But, if he hath one soul in hell, I am afraid he will not find another for heaven. And one sin will certainly send thee thither as a thousand. ‘Be not deceived; neither fornicators, nor idolaters,’ &c., ‘shall inherit the kingdom of God.’ He doth not only exclude him that is all these, but any of these. It is certain that all men shall die, but all do not die of the same disease. And as certain all impenitent sinners shall be damned, but one is damned for one sin, and a second for another. But all meet at last in the same hell.

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           Fourth Particular.  The properties of sin discovered by the word of God.  I shall content myself with three.  It hath, 1. A defiling property.  2. A disturbing property.  3. A damning property.

1. Sin hath a defiling property, called ‘filthiness of flesh and spirit,’ II Cor. 7:1. It besmears both.  ‘The whole world’ is said to, ‘lie in wickedness,’ as a beast in his dung and ordure, or as a rotten carcass, in its slime and putrefaction, I John 5:19.  It is that leprosy which infects man, and the very house he lives in also. Wherefore did God send the flood in Noah’s time, but to wash away that filthy generation as dung from the face of the earth?  But, because this pest-house of the world is not cleared sufficiently, it is reserved for a more thorough purgation by fire at the last day.  Do but think, Christian, what a beauty man was till he was pock-broken—if I may say so—by sin, and what a glory shined upon the whole creation before sin, by its poisonous breath, had dimmed and blasted it; and then guess what a filthy thing it is—what a strong poison it is that not only diffused its malignity through the soul and body of man, but had such dire¬ful effects upon the whole compages and frame of the visible creation, that it will never come to its first beauty, till, like a battered, cankered piece of plate, it be melted and refined by a universal conflagration. And is not your soul yet loathed with the thoughts of sin?  Some beasts, they say, the ermine for one, will die before she will be got in the dirt to defile her beautiful skin.  And wilt thou, Christian—and that after it hath cost Christ his blood to purchase his Spirit for thy cleansing—bedabble thyself in sin’s puddle?  God forbid!  Did Ezekiel so abhor to eat man’s dung imposed on him by God that he cries out, ‘Ah Lord God! behold, my soul hath not been polluted?’ &c., Eze. 4:14.  And is any unclean lust, which God himself compares to no better thing, so dainty a bit as to be desired by thee, Christian, who has sat at Christ's table, and knowest what entertainment there is to be had?  Methinks thou shouldst rather cry out with the prophet, ‘Ah, Lord God! my soul hath not been (or at least let it not be) polluted with this abominable thing.’
2. Sin hath a disturbing property. Sin, it breaks the peace of the soul, yea of the whole world.  It brings confusion with it, and makes the place a seat of war wherever it comes. An army of evils are at its heels to set down where it is lodged: ‘If thou doest not well, sin lieth at the door,’ Gen. 4:7.  ‘There is no peace, saith my God, to the wicked,’ Isa. 57:21.  Here is God’s hand, we see, to the warrant sentencing the sinner to the rack of a self-torturing conscience.  Who is able to express the anguish which an accusing conscience feels, and those dreadful fits of convulsion with which it rends and tears itself?  One you hear roaring and crying out, ‘There is no soundness in my flesh because of thine anger; neither...any rest in my bones because of my sin,’ Ps. 38:3.  Another, ‘while I suffer thy terrors I am distracted,’ Ps. 88:15.  A third, ‘My punishment is greater than I can bear,’ Gen. 4:13. And a fourth, so unable to stand under the clamour of his guilt, that he runs to the halter and hangs himself to get out of the din and dolour it makes in his ears, Matt. 27:5.  And is not he like to be well cured of his torment that throws himself into hell-fire to find ease?  And as sin disturbs the inward peace of the soul, so the outward peace of the world.  What else but sin hath put the world in an uproar, and set all the creatures together by the ears?  ‘From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members?’ James 4:1.  This sets nearest relations at bitter feud, firing the house over their heads, so that husband and wife, parents and children, cannot abide together under one roof.  Delilah, she betrays her husband into his bloody enemies’ hands.  And Absalom riseth up to take away the life of his dear father.  This is the whisperer that ‘separates chief friends,’ and makes those that have drunk of our cup to lift up the heel upon us; and with whom we have ‘taken sweet counsel together,’ to plot our ruin, and give counsel against our very life.  In a word, such a kindle-fire sin is, that the flames it kindles fly not only from one neighbour’s house to the other, but from one nation to another.  All the water in the sea that runs between kingdom and kingdom, cannot quench the wars it raiseth; but it makes men that live at one end of the world thirst for the blood and treasure of those that live at the other.  So that the earth is but as a cockpit, where there is little else but fighting and killing one another.  And is this the guest thou canst find in thy heart to bid welcome within thy bosom?

           3. Sin hath a damning property.  If all the mischief sin did us was in this world, it were bad enough; but considering our short stay here, it would give some ease to our thoughts, that we should have done with it and this life together.  But to be worried here by it, and damned for it also to eternal torments in another world, this is intolerable!  Methinks that place, ‘Depart from me, ye cursed, into everlasting fire,’ Matt. 25:41, should make us sit down and consider, whether any sin be so pleasurable or desirable, as should make it worth lying in endless torments to obtain and enjoy it a few fleeting days and months, that are at an end almost as soon as their beginning commenceth.  Thou knowest, sinner, already the best of thy sinful pleasure, but not the worst of thy punishment, which is so great as loseth its chief emphasis by translating into our language, and clothing it with expressions borrowed even from those things that most dread us in this life.  Alas! what is the fire and brimstone we see and fear so much here, to that which burns in the infernal lake?  Truly, little more than painted fire in the wall is to that which burns on our hearth.  This in our chimney was made for our use and comfort chiefly, but the fire in hell—whether material or not is not material to know—is for no other end than to torment sinners in.  This in our kitchen is kindled by a little puff of wind, and quenched by a little water; but ‘the breath of the Lord, like a stream of brimstone, doth kindle that,’ Isa. 30:33.  And where shall we find buckets to quench that which God kindles?  They say smelling of the earth is healthful for the body, and taking in the scent of this sulfurous pit by frequent meditation cannot but be as whole¬some for the soul.  If many had descended thus into hell while on earth, their souls had not, it is like, dropped into hell when their bodies fell into the grave.  O Christian! be sometimes walking in the company of those places of Scripture which set out the state of the damned in hell, and their exquisite torments there.  This is the true ‘house of mourning,’ and the going into it by serious meditation is a sovereign means to make ‘the living lay it to heart,’ and, laying it to heart, there is the less fear that thou wilt throw thyself by thy impenitency into this so uncomfortable a place, who art offered so fairly a mansion in heaven’s blissful palace, upon thy faith and repentance.

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           Third Particular.  The nature of sin, as the word defines it.  See its description, ‘sin is the transgression of the law,’ I John 3:4—a few words, but of weight enough to press the soul that commits it to hell, yea to press sin itself to death in the heart of a saint, if laid on with these considerations—

1. Whose law it is by sinning we break. It is not that of some petty prince—and yet such conceive their honour so deeply concerned in their laws, that they take vengeance on the violators of them—but of the great God, whose glorious name is in every attribute assaulted and reproached by the sinner, yea the very life and being of God is endeavoured to be destroyed.  Peccatum est deicidium—sin is deicide.  For he that would rob God of his honour is an enemy to his very being; because God’s being is so wrapped up in his glory, that he cannot outlive the loss of it. These, it is true, are above the reach of the sinner’s short arm, but that is no thanks to him, because his sin aims at these, though it cannot carry its shot so far as to hurt him.
2. What law it is; not cruel, written with the blood of his creatures, as the laws of some tyrant princes are, who consult their own lust, and not their people’s good, in their edicts. But this law is equal and good; in {the} keeping of which is life.  So that no provocation is given by any rigour of unnecessary taxes imposed upon us to rise up against it.  ‘What iniquity,’ saith God, ‘have your fathers found in me, that they are gone far from me?’ Jer. 2:5.  He that put away his wife was to give her a bill of divorce, declaring the cause of his leaving her.  Thus God condescends to expostulate with sinners, and asks what evil they can charge upon him or his government that they forsake him.  But, alas! no more cause can be given than why a beast, in a fat sweet pasture, should break the hedge to get into a barren heath or a dirty lane, where nothing but starving is to be had.

           3. At whose notion the poor creature transgressed the good law of God, and that is of a cursed spirit the devil, no less our enemy than God’s enemy.  Now for a child at the solicitation of his father’s greatest enemy, and his own also, to take up rebellious arms against a dear loving parent, adds to the monstrosity and unnaturalness of the fact.  This thou dost, Christian, when by sin thou transgressest the law of God. And now, by this time, methinks I see thy blood to rise and boil with anger in thee, while thy God points to thy sin and tells thee, ‘This, O my child, is the enemy that would take away my glory and life too by thy means—who by debt both of nature and grace owest thy whole self to live and die for the maintaining of my honour!’  Art thou not as ready to fall upon thy sin, and drag it to execution, as the servants of Ahasuerus were to lay hold of Haman, and cover his face as a son of death, when their prince did but vent his wrath conceived against him? Est. 7:8.  Certainly, were but the love of God well kindled in our bosoms, we should even spit fire on the face of any that durst tempt us to sin against him.

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           Second Particular.  The names and titles with which the word stigmatizeth sin.  And God, to be sure, miscalls none.  If a thing be sweet, he will not say it is bitter; if good, he will not call it evil.  For he claps a woe upon his head that doth so, Isa. 5:20. Never think to find honey in the pot when God writes poison on its cover.  We may say of every sin in this respect what Abigail of her husband—as is its name in Scripture, so is it.  If God call it folly, then there is no wisdom to be found in it.  The devil indeed teacheth sinners to cover foul practices with fair names. Superstition must be styled devotion; covetousness, thrift; pride in apparel, handsomeness; looseness, liberty; and madness, mirth.  And truly there is great need for sinners to do thus, to make this fulsome dish go down with less regret.  There are some have made a hearty meal of horseflesh, or the like carrion, under a better name, whose stomachs would have risen against it if they had known what it was.  Therefore as persecutors of old wrapped the Christians in the skins of those beasts which would render them the most desirable prey to those they were cast; so Satan and our false hearts present sins to us under those names that will sharpen our appetites to them, or at least take away the abhorrence our consciences else would show against them.

           But canst thou be content, poor soul, to be so easily cheated?  Will the fire burn thee the less, into which thou art emboldened to put thy finger, because a knave that owes thee and ill turn tells thee that it will not hurt thee?  Hear rather what the God of truth saith of sin, and by what names he calls it, and you shall find that whatever is dreaded by us, or hated, feared, or loathed, in all the world, they are borrowed, and applied to sin—the vomit of dogs; the venom of serpents; the stench of rotten sepulchres; dunghills and jakes; the deadliest diseases and sores, gangrenes, leprosies, and plague, attributed to it, II Peter 2:22; Luke 3:7; Rom. 3:13; II Tim. 2:17; I Kings 8:38; yea, hell is raked for an expression to set it out—it being compared to the very fire of hell itself, James 3:6.  And because of their penury and straitness of these appellations —therefore it is called by its own name, as the worst that God himself can say thereof, ‘sinful’ sin, Rom. 7:13.  Now what shall be done to the thing that the great God thus loathes, and loads with such names of dishonour, thereby to signify his abhorrence of it? What?  Every gracious heart will soon resolve, that he should pursue it with fire and sword, till we have executed upon it the judgement written in its utter ruin and destruction.

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   DIRECTION FIRST.  Take some pains to collect out of the word the several lineaments with which the Spirit of God doth paint out the deformity of sin, that so thou mayest make it the more odious and hateful to thy thoughts, when, by laying them together, thou shalt see in its true picture and portraiture—drawn by so skilful and faithful a hand—the fair face of this goodly lady, whose beauty Satan doth so highly commend to thy wanton embraces.  Poor man sins upon Satan’s credit, and receives it into his bosom, as Jacob did his wife into his bed—before he sees its face, or knows well what it is—and therefore, as he in the morning found her to be, not that beautiful Rachel as was promised, but a blear eyed Leah; so the sinner, too late—when his conscience awakes—sees himself miserably cheated, and disappointed of what he looked for, and finds a purgatory where he expected a paradise.  Now, that thou mayest, Christian, the better see the ugly shape of this monster sin, observe from the word of God these four particulars concerning it.  First. The birth and extraction of it. Second. The names given it. Third. Its nature.  And, Fourth. Its properties.

Four particulars concerning sin, taken from the word of God.

           First Particular.  The birth and extraction of sin. Who is its father, and from whom is it descended? The holy God disowns it.  The sun can as soon beget darkness, as God, who is ‘the Father of lights,’ be the author of sin.  From him comes ‘every good and perfect gift,’ James 1:17.  But, O sin, whence art thou? Thou art not his creature; he neither made thee, nor ever moved any to thy production.  Certainly if it were from him he would like and love it.  Every one loves his own child, though never so black.  Much more doth God like what is his.  We find him looking back upon every day's work of the creation, and upon all at last, pleased with what he had done, all ‘was very good,’ Gen. 1:31.  But of sin what he thinks, see Deut. 7:25, 26; Prov. 6:16; Rev. 2:6, 15, where he ex-presseth his detestation and hatred of it, from which hatred proceed all those direful plagues and judgments thundered from the fiery mouth of his most holy law against it.  Nay, not only the work, but the worker also, of iniquity, becomes the object of his hatred, Ps. 5:5.  So that if God were the author of sin, he would be a hater of himself.  Well, at whose door then doth God lay this brat to find a father?  Surely at the devil’s: ‘Ye are of your father the devil, and the lusts of your father ye will do,’ John 8:44.  And again in the same place, ‘When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.’  Sin is a brat which calls the devil both father and mother. For of himself, even of his own free will—the womb wherein it was conceived—did he beget it; and having begot it, put it out to nurse to man.  And is not man, who was made to serve and enjoy the great God his Maker, highly set up, to suckle and carry this his infernal child about in his arms?  Ah, poor man, whence art thou fallen?  It is strange that the very remembering whose offspring thyself wert doth not strike thee into a horror, to see thy precious soul debased unto such servitude as to fulfil the lusts of that cursed spirit.  Never let us spit at the witch for suffering the devil’s imps to suck on her body, while we can prostitute our souls to any of his lusts.

Directions how to use the sword of the word against lusts

           The third enemy we are to fight is made up of an army of lusts lodged within our own bosoms, which have Satan to head and lead them forth against us. And who that believes he hath a soul to lose or save can be unwilling to engage against this cursed com­bination of lusts and devils?  The Romans were said, when in war with other nations, to fight for honour and glory; but against the Carthaginians for their very life and being.  In this war against sin and Satan both lie at stake.  This, this is the most noble war of all other.

           It is noble, because just.  It is too true, I fear, what one saith of the wars which  the great monarchs of this world wage one against another, ‘that the cause is very seldom so clear for which they take arms but there is some ground of scruple left in the conscience of the undertaker.’  But here we are put out of all doubt.  This, without abusing the name, may be called, ‘the holy war.’  For it is against the only enemy that the holy God hath in the world, who hath himself taken the field, and set up his royal standard in defi­ance of it; to which he calls all mankind, some by the voice of a natural conscience, and others by the loud sound of his word, to repair, and upon our allegiance to him, our sovereign Lord and Creator, to help him ‘against the mighty;’ not because he needs our help, but [because he] expects our duty, and had rather re­ward our loyalty than punish our rebellion.  Some have been found who for shame have killed them­selves, that their prince through their cowardice had lost the victory.  O what confusion then will one day fill our faces if we, by our faintness or treachery, do what lies in us [to] help Satan and sin to triumph over God himself!

           But again, it is a noble war, because hard and difficult.  This is an enemy stout and stubborn, such as will try both our skill and strength to the utter­most.  Never did coward overcome in this war.  What sin loseth is by inches, and what it gains hardly lets go.  They who follow this war closest will find a life’s work at least of it.  O you that love brave exploits, and hunt for enterprises that only a few generous spirits dare undertake, here is that you look for.  Fighting with men and storming of castles is but children’s play to this encounter, where devils and lusts are to be repelled.  ‘He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city,’ Prov. 16:32.  ‘Better,’ because he over­comes a worse enemy, infinitely more potent and puissant.  Few, alas! of the world’s swordsmen, so famed for their conquests, but have lived and died slaves to sin!—cowardly submitting the neck of their souls to draw the iron chariot of a base lust, while they have proudly sat to be drawn in triumph by those whom they have taken prisoners in war.  Thus as Hannibal was beaten at home in his own country, who was a victor in his foreign expeditions; so too, many that do great feats in arms abroad, which makes them famous in this world, are miserably beaten and shamefully trampled upon by their own corruptions at home, that will make them much more infamous in the other world.

           But be not you, O ye saints, dismayed at the report of your enemies’ strength and number.  The greater will be your victory, and the more your cap­tives to draw your triumph and chariot.  Neither let your hearts faint to see the conquering Cæsars des­poiled of their ensigns of honour by this enemy, which themselves had won from others, and to die in chains slaves to their lusts, that had lived conquerors over men.  Remember, for your comfort, it is but the unbelieving world—such as are without spiritual arms, and so abandoned of God—that are left thus to become a prey to sin and Satan.  But you have a God on your side, who gives you the consecrated sword of his word for your defence—a weapon whose edge Satan hath already felt, and therefore trembles whenever faith draws it forth.  He that made this levi­athan, as is said of the other, Job 40:19, can make this his sword to approach to him, and the heart of all thy lusts also.  But I forbear; my task in this place being not to excite you to, but direct you in, the manage­ment of your fight with this your enemy, and that also only by teaching you the use of this one weapon, the word of God, in order to repelling motions to sin from within, or temptations to it from Satan without. First, therefore, Take some pains to collect out of the word the several lineaments with which the Spirit of God doth paint out the deformity of sin, that so thou mayest make it the more odious and hateful to thy thoughts.  Second. Provide thyself with Scripture answers to Satan’s false reasonings.  Third. Hide the word in thy heart.  Fourth. Plead the promise against sin at the throne of grace.

Means to quicken us to pray with more fervour for the leading of the Holy Spirit 3/3

           Now, in comparing scripture with scripture, be careful thou interpretest obscure places by the more plain and clear, and not the clear by the dark.  Error creeps into the most shady obscure places, and there takes sanctuary.  ‘Some things hard to be understood, which they that are unstable wrest.’  No wonder they should stumble in those dark and difficult places, when they turn their back on that light which plainer scriptures afford to lead them safely through.  ‘He that is born of God keepeth himself, and that wicked one toucheth him not,’ I John 5:18.  This is a dark place, which some run away with, and from it con­clude there is a perfect state free from all sin attain­able in this life; whereas a multitude of plain scrip­tures testify against such a conclusion, I Kings 8:38; Prov. 20:9; Ecc. 7:20; Job 9:20; Php. 3:12; I John 1:8-10, with many more.  So that it must be in a limited and qualified sense that he ‘that is born of God sinneth not.’  He sins not finally or comparatively, not as the carnal wretch doth.  ‘And the wicked one toucheth him not,’ i.e. non tactá qualitativo, as Cajetan saith—not so as to transfuse his own nature and disposition into him; as the fire toucheth the iron or wood it comes near, assimilating them to its own nature.  This rule of using plain scriptures to be a key for to unlock obscure, will hold in all other instances.  And blessed be God, though to tame our pride he hath inserted some knotty passages, yet the necessary saving truths are of easy access even to the weakest understanding.  Salubritèr Spiritus Sanctus ita, modificavit, ut locis apertioribus fami oc­curreret, obscurioribus fastidia detergeret (Aug. de Doc. Ch. lib. ii. c. 6)—there is enough in the plain places of Scripture to keep the weak from starving, and in the obscure to lift them above con­tempt of the strongest.

           Direction Sixth.  Consult with thy faithful guides which God hath set over thee in his church. Though people are not to pin their faith on the min­ister’s sleeve, yet they are to ‘seek the law at his mouth: for he is the messenger of the Lord of hosts,’ Mal. 2:7.  Christ directs his kids for their safe­ty, that they turn not aside into by‑paths of error, and fall not into the hands of false teachers—those cheating companions—that they go ‘go forth by the footsteps of the flock, and feed...beside the shepherds’ tents,’ Song 1:8.  The devil knows too well—‘send away the shepherd and he may soon catch the sheep.’  And these times prove sadly that he is not mistaken. When were people’s affections more withdrawn from their ministers?  And when were their judgments more poisoned with error?  Of what sort, I pray, are those that have been trapanned^[5] into dangerous er­rors in our late unhappy times?  Have they not most this brand upon them?  Are they not such who would sooner hearken to a stranger—may be a Jesuit in a buff‑coat or with a blue apron before him?—seek to any mountebank that comes they know not whence, is here to‑day and gone tomorrow, than to their own ministers, who from God have the rule over them, and watch for their souls as they that must give account to God for them; yea, who from many years’ experience in life and doctrine they have found able and faithful?  In the fear of God consider this.  They are not your ministers—I speak as to the most—in their pulpits and public ministry, but these hucksters and quack-salvers in corners practicing upon you, that privily have brought in damnable doctrines, and leav­ened so great a lump of people in the nation with sour and unsound doctrine.  If thou wouldst therefore be preserved from error, make use, as of the sword of the word in thy own hand, so of the holy skill that God hath given thy faithful minister for thy defence. Wait on his public ministry, praying for divine assis­tance to be poured down on him, and a divine bless­ing from his labours to fall on thyself.  If at any time thou art in the dark concerning his message, resort to him, and I dare promise thee—if he answers his name, and be a faithful minister of the gospel—an easy access and hearty welcome to him.  Only come to learn, not cavil; to have thy conscience satisfied, not any itch of vain curiosity rubbed.  Our Saviour, who was so willing to satisfy his disciples concerning the doctrine he publicly preached, that in private he opened it to them more fully, yet when they came with nice and curious questions, did rather choose to repel that humour by a reproof than cherish it by a satisfying answer.  ‘It is not for you to know the times or the seasons;’ and at another time, ‘If I will that he tarry till I come, what is that to thee? follow thou me.’  He takes Peter off from a profitable question to ind a necessary duty.