Arg. 3- The third argument by which satan tempteth to sin, is taken from the gain and profit arising out of it. Why so nice and scrupulous? It is but stretch conscience a little, and thou mayest make thyself; now is thy opportunity.

The heart may be kept from falling into this dangerous snare, by retorting the temptation thus: but what profit will it be, if a man should gain the whole world, and løse his own soul? or what shall a man give in exchange for his soul? Shall I hazard thee for all the good that is in this world? There is an immortal spirit dwelling in the fleshly tabernacle, of more value than all earthly things, which must live to all eternity, when this world shall lie in white ashes; a soul for which Jesus Christ shed his precious and invaluable blood; I was sent into this world to provide for this soul. Indeed, God hath also committed to me the care of my body, but (as one happily expresses it) with this difference, a master com mits two things to a servant, the child and the child's clothes; will the master thank the servant, if he plead, I have kept the clothes, but I have neglected the life of the child?

Arg. 4. The fourth argument is drawn from the smallness of the sin. It is but

a little one, a small matter, a trifle; who would stand upon such niceties?

This argument may be retorted three

ways:

1. But is the majesty of heaven a little one too? If I commit this sin, I must offend and wrong a great God, Isa. xl. 15, 16, 17, 22.

2 Is there any little hell to torment little siarers in? Are not the least sinners there filled with the fulness of wrath ? O there is great wrath treasure for such as the world counts little

ed up

sinners.

3. The less the sin, the less the inducement to commit it: what, shall I break with God for a tride? destroy my peace, wound my conscience, grieve the spirit, and all this for nothing? O what madness is this!

Arg. 5. A fifth argument is drawn. from the grace of God, and hopes of par don. Come, God will pass by this as an infirmity, he will not be extreme to mark it.

But stay, my heart,

1. Where do I find a promise of merIndeed, for ey to presumptuous sinners? involuntary surprisals, unavoidable and lamented infirmities, there is a pardon of course but where is the promise to a

daring sinner, that sins upon presumption of pardon? Pause a while my soul, upon that scripture, Numb. xv. 27, 30. And if a soul sin through ignorance, then he shall bring a she goat of the first year for a sin offering, &c. But the soul that doth ought presumptuously, the same reproacheth the Lord, and that soul shall be cut off from among his people.

2. If God be a God of so much mercy, how can I abuse so good a God? Shall I take so glorious an attribute as the mercy of God is, and abuse it unto sin? Shall I wrong him because he is good? or should not rather the goodness of God lead me to repentance? Rom. ii. 4. There is mercy with thee, that thou mayest be feared, Psal. cxxx. 4.

Arg. 6. Lastly, Sometimes satan encourages to sin from the examples of good and holy men. Thus, and thus they have sined, and been restored; therefore this may consist with grace, and thou be saved nevertheless. The danger of this temptation is avoided, and the heart secured, by retorting the argument these three ways:

1. Though good men may commit the the same sin materially, which I am tempted to; yet, did ever any good man

venture to sin, upon such a ground and encouragement as this?

2. Did God record these examples for my imitation, or for my warning? Are they not set up as sea marks, that I might avoid the rocks upon which they split? 1 Cor. x. 6. Now these were our examples, to the intent we should not lust after evil things, as they also lusted.

3. Am I willing to feel what they felt for sin ? OI dare not follow them in the ways of sin, lest God should plunge me into the depths of horror into which

he cast them.

Thus learn to keep your hearts in the hour of temptation to sin.

10 Season.

The tenth special season to keep the heart with all diligence, is the time of spiritual darkness and doubting. When it is with the soul, as it " was with Paul in his dangerous voyage, neither sun, nor moon, nor star appears for many days; when by reason of the hidings of God's face, the prevalency of corruption, and the inevidence of grace, the soul is even ready to give up all its hopes and comforts for lost, to draw sad and desperate conclusions upon itself, to 'call its former comforts vain delusions, its grace hypocrisy ; when the serene and clear heavens are overcast with dark clouds, yea, filled with thunders, and

horrible tempests; when the poor persive soul sits down and weeps forth this sad lamentation, My hope is perished from the Lord ? Now, to keep the <heart from sinking in such a day as this, to enable it to maintain its own sincerity, is a matter of great difficulC ty. The tenth case then will be this, Case 10. How the people of God, in dark and doubting seasons, may keep their hearts from entertaining such sad conclusions about their estate, as to destroy their peace, and unfit them for their duty.

There are two general heads, to which the grounds of doubting our sincerity may be reduced; 1, God's carriage towards the soul either in the time of some extraordinary affliction, or of some long and sad desertion. Or, 2, The soul's carriage toward God. And here it usually argues against the truth of its own graces, either, 1, from its relapses into the same sins, from which it hath formerly risen with shame and sorrow; or, 2 from the sensible declining of its affections from God; or, 3, from the excess of the af fections towards creature comforts and enjoyments; or, 4, from its enlargements in public, and often straitnings in pri vate duties; or 5, from some horrid in