A SERMON Preached before the KING AT , January twenty-three. 1675/6. By WILLIAM CAVE, D. D. Chaplain in Ordinary to HIS MAJESTY.  Printed by His Majesty's special Command. 
LONDON, Printed by W. Godbid for Richard Chiswell, at the Sign of the Rose and Crown in St. Paul's Churchyard, 1676.   

A SERMON Preached before the KING.  2 COR. 2.11. 
Lest Satan should get an advantage of us: for we are not ignorant of his devices.  
THere can be no greater evidence of the weakness and degeneracy of the human Understanding, than that the Minds of Men are so easily imposed upon, in Matters of the greatest moment, and that with shows and fantastic Images of things, and suffer themselves to be led aside by little Arts of Sophistry and Insinuation into paths immediately destructive both of their Nature and their Happiness. Wisdom and Folly are not so much to be measured by their respect to the petty affairs of the present state, as by the standard of Eternity, and the regard they bear to what unquestionably are our highest Interests, the concernments of another World. We are wont with a very quick sagacity to espy and decline a present evil, and with great solicitude to countermine the subtleties of an Adversary that makes an attempt upon our Lives or Fortunes; and yet in the mean time can be supine and careless in the midst of Enemies, whose designs reach beyond the present Life, and securely walk over snares that are laid to ruin us forever.  
Being therefore placed in such dangerous and unhappy circumstances, nothing can be more prudent and reasonable, than that we should dwell at home, and keep our active and discerning Faculties wakeful and vigilant, lest Satan should get an advantage of us: for we are not ignorant of his devices.  
That there is a Fraternity and Combination of wicked and apostate Powers, spread up and down the World, which envy the happiness of Mankind, and seek by all imaginable ways to undo them, is not only a Truth which the Holy Scriptures do frequently and expressly declare and publish, but whereof the wiser and more inquisitive part of the Gentile World were sufficiently sensible, 
In vit. Dion. p. 958. non long ab inir.  it being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Plutarch tells us) one of their most ancient Traditions, that there were wicked and malignant Daemons, that envied good men, opposed their actions, and strove to hinder them in the pursuit of Virtue, lest continuing firm and steadfast in a good course, they should after death be more happy than themselves: And elsewhere he tells us, 'twas the assertion of Xenocrates, 
De Isid. & Osyr. p. 361. tom. 2.  that the whole Airy Region is filled with mighty and potent Being's, surly and ill-natured, which rejoice in doing mischief, and never rest till they have compassed their designs. A character that agrees exactly with the account which the Divine Oracles give us of these envious and malicious Spirits, that they walk to and fro throughout the earth, and go up and down from place to place, seeking rest, but finding none, the chief of whom is the Prince of the Power of the Air, the Spirit that worketh in the children of disobedience, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Nature that's opposite to all Virtue and Goodness, the adversary the Devil, who as a roaring Lion walks about, seeking whom he may devour; and what he cannot carry by force, he effects by subtlety, planting snares in every place, whereby the Sinner is taken captive by him at his will.  
Now that Satan may not get an advantage of us, either through ignorance of his devices, or want of consideration to attend them, it may not possibly be unuseful to inquire into, and examine some of the more successful methods and trains of temptation, whereby the great Enemy of Souls is wont to blow up men's resolutions for Religion and a holy Life, for I take it for granted, that most Men at one time or another entertain serious thoughts about these matters, whose resolutions perhaps might ripen into a kindly and generous piety, were they not stifled by the early snares and policies of the Tempter, whose devices are various and infinite; amongst which, these four or five I conceive may principally challenge our consideration; a secret disbelief of the truth of things, unjust representations of Religion, a placing all Religion in a few empty and external pretensions to piety and holiness, a compliance with such Vices as have a shadow and resemblance of Virtue, and the powerful influence of prevalent Examples. By which, amongst many others, men's religious purposes are struck dead, at least the edge and force of their Endeavours is taken off, and all our persuasives to Piety and Virtue are rendered improsperous and unsuccessful.  
I. And first, Men are too often carried off from the paths of Virtue and Religion, by a secret disbelief of the truth of things, by giving way to doubts and scruples about some lighter and less important matters, whereby they are by degrees prepared to question the greater and more fundamental Principles, the Notion of a Deity, and the expectations of another Life. When Satan attempted our first Parents, he began the assault with a peradventure, possibly God had not said so, or would not be so severe as He had threatened; by which means he unsettled their Belief of the Divine Truth and Veracity, and having blown up this Fort, quickly made a breach for the whole Temptation to enter in. The first approaches of impiety are modest and bashful, Men do not usually commence Atheists at one leap, but suffer themselves first to be entangled in some nice sceptical dissatisfactions, which in time grow up into a more stubborn and positive infidelity. And then how ordinary is it to hear such Men, more than whisper their Sentiments to this effect; that all Religion is but a trick of Art, a notion started by the fears of Men, hatched at first by some jealous Mind, or contrived by some crafty Satesmen, to keep the World in peace and order; that the existence of a supreme Being is but a dreadful and melancholy fancy, and the invisible terrors of another World but painted flames, kindled in the warm brain of some devout and pious Preacher; that a future state is but a precarious notion, and that there is no reason to believe what is at so vast a distance from us; that Good and Evil are but titular and imaginary things, 
D Laert. l. 9 in vit. Pyrrh. p. 670.  founded only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Pyrrho the Sceptic affirmed of old) in custom and human constitutions. The Author of the Book of Wisdom fitly expresses the inward sense of these Men, when he brings them in thus venting of their minds: 
Wisd. 2.1, etc.  Our life is short and tedious, and in the death of a man there is no remedy, neither was there any man known to have returned from the grave; for we are born at all adventure, and we shall be hereafter as if we had never been: for the breath in our nostrils is as smoke, and a little spark in the moving of our heart, which being extinguished, our body shall be turned into ashes, and spirit shall vanish as the soft air; and our name shall be forgotten in time, and no man shall have our works in remembrance; for our time is a very shadow that passeth away, and after our end there is no returning, for it is fast sealed, so that no man comes again.  
This certainly is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Son of Syrach speaks of, that bold daring temper, that makes light of whatever is sacred, and insolently affronts Omnipotence itself. And when once Men have come thus far, to trample Religion under foot, they clap their wings, & nos exequaet victoria coelo, as their Champion Lucretius gins the Triumph; and then 'tis kindness and modesty, if they go no farther, and make not that, for which all Mankind besides themselves have so just a reverence and veneration, the object of their scorn and laughter, and the sport of a wanton and a scurrilous wit. From such Principles as these what can be expected, but the height of looseness and extravagance, and that men's Lives should be answerable to their Creed? And accordingly the same Author represents them by a logic natural enough, arguing at this rate in the very words that follow: Come on therefore, let us enjoy the good things that are present, let us speedily use the creatures as in youth: let us fill ourselves with costly wine and ointments, and let no flower of the grass spring by us: let none of us go without his part of voluptuousness, let us leave tokens of our joyfulness in every place; for this is our portion and our lot. Let us oppress the poor righteous man, let us not spare the widow, nor reverence the ancient grey hairs of the aged, let our strength be the law of Justice; let us lie in wait for the righteous, and examine him with deceitfulness and torture, that we may know his meekness, and prove his patience, and let us condemn him with a shameful death. These things (says he) they did imagine, and as for the mysteries of God they knew them not, neither hoped they for the ways of righteousness, nor discerned a reward for blameless souls.  
Such are the Inferences, that naturally flow from the Articles of the Epicures and the Atheists Creed. The folly and absurdness whereof I shall not endeavour to expose, themselves would not be content that they should be pursued to their proper issues. For were Conscience once discharged from the obligations of Religion, they could not reasonably hope to be one minute secure and undisturbed in their beloved Pleasures and Possessions, but that the longest Sword and the strongest Arm would soon put in a claim for the biggest share. Indeed I am loath to think so ill of human Nature, as to believe, however the temptation may succeed with a few, that any considerable part of Mankind should fall under so black a charge. There is a natural sense of God impressed upon the Minds of Men, Principles born and bred up with us, and which freely bear witness to God and Goodness, which may for a time be suppressed and laid a sleep, but can hardly by any arts be so choked and stifled, but that upon every occasion this vital Principle will awake, start up and betray itself. When therefore the subtle Agent finds this Engine too weak to prevail, at least on the generality of Mankind, he has another at hand, to keep them off from engaging in a sober and a virtuous course, and that is  
II. Secondly, by making false and undue representations of Religion, by dressing it up in so unlovely a garb, as shall fright Men from the embraces of it: When he cannot prevail with Men to doubt of the truth, he will persuade them to question the goodness and equity of Religion. And a twofold artifice is commonly made use of, to prejudice Religion in the Minds of Men, that its restraints are unjust and unreasonable, and that the commands of it are difficult or impossible.  
First, Religion is looked upon as a tyrannical Encroachment upon the natural Rights and Privileges of Mankind, as laying unjust and unreasonable restraints upon Men, such as enslave our free born faculties, confine our native appetites, and tie us up from all agreeable pleasures and delights; that we cannot be good, but we must cease to be Men, nor embrace Religion, but we must put off humanity; that certainly God never intended His Laws should be an oppression and a torment to Mankind, nor ever gave them such vast appetites and desires, or furnished the Creation with such variety of beautiful and grateful Objects, merely to tantalise their desires; that it's in vain to talk of freedom and liberty, when we are bound up by the Laws of Justice and Righteousness, that we must not exert our power, though never so convenient an advantage be offered to greaten and enrich ourselves; when we cannot securely gratify our inclinations with those pleasures, that are acceptable to our senses and our appetites, but Religion must interpose, with the precepts of Sobriety and Chastity, Temperance and Moderation, to control and interrupt us.  
But if this Temptation signify any thing, it pleads for an universal exemption from all Laws, there being no Law without a restraint, and then what becomes of Obedience to natural Parents or civil Powers? what of our Obligations to God as our great Parent and Benefactor? The Laws of our Creature-ship and dependence do necessarily and indispensibly subject us to God as our Creator, and we can as soon cease to be Creatures, as become independent: And if any restraints be necessary and allowable, what can be more fit and comely, than those which Religion lays upon us? so proper and agreeable to our Natures, so conducive to our Interest, so necessary to the Peace and Happiness of the World, that were they generally thrown off, particular Persons and public Societies would be immediately hurried into disorder and a Chaos, and Mankind become like a Forest of wild Beasts, equally savage, and mutually destructive of one another. Nor are we debarred any delights and satisfactions, but what are vicious and irregular, dishonourable and destructive to our Natures, and a disparagement both to our Religion and our Reason, and the abstaining from which does immediately conduce to make us happy. But it's represented  
Secondly, to the disadvantage of Religion, that the Precepts of it are difficult, if not impossible; that it binds upon us heavy burdens and grievous to be born, and what it commands is an hard saying, and who can bear it? especially in our fallen and degenerate state, which has laid us under so much weakness and impotency, that considering the necessary and unavoidable infirmities of our Nature, 'tis no great wonder if we do slip and fall; when we cannot rectify what is crooked, nor have strength enough to bear up against the stream that comes full upon us. Can the Leopard change his spots? or the Ethiopian wash white his skin? If God designed we should lead an innocent and spotless life, why did He not reform and mend the Faculties of the Soul, or render it incapable to prevaricate and sin against Him? Nay but, O man! who art thou that repliest against God? Shall the thing form say to him that form it, why hast thou made me thus? God made man upright, and himself sought out many inventions. Nor even in the present state wherein we are, does God require any thing of us that is impossible. His Law is holy, just, and good; His yoke is easy, and his burden light; His commandments are not grievous, but that whoever is born of God overcomes the world. He is not wanting to render our Duty easy to us; He encourages our hopes with the promises of an infinite reward, and by the threaten of a future and intolerable vengeance, awakens our fears to a due care and caution. He assists our infirmities with a strength proportionable to our weakness, and the necessities of our state; so that though the temptations that assault us be strong and mighty, yet greater is he that is in us, than he that is in the world: The Grace and Spirit of God are an unconquerable Principle, for which no command can be too hard or heavy, and these God is always ready to afford, and never withdraws from any, till by a long train and course of impiety, and many wilful and obstinate refusals, they have forfeited the aids of Divine Grace, and rendered themselves unworthy of it. Besides that, there are few difficulties in Religion, but what our own folly have made to be so, and those that are, as 'tis in all Arts and Institutions, are worst at first, which being once broken and conquered, the main difficulties of a Religious Life are overcome, and every step of the way after becomes more pleasant and delightful.  
III. Another artifice, by which Satan is wont to obstruct real piety and a good life, is by tempting Men to place all Religion in a few empty and external pretensions to piety and holiness, devoid of the inward life and spirit of Religion. Some kind of Religion most Men are for, in spite of all the projects and designs of Hell, which because Satan cannot hinder, he'll take care it shall be such, as shall do them little good; and Men are forward enough to comply with that, which bids fairest to carry them to Heaven upon the cheapest terms. And hence it is, that instead of a sincere and substantial piety, an inward subjection of the Soul to God, and a conformity of the Life to the eternal Laws of Truth and Goodness, they generally take up in a lose profession, in a few slighty observances, and superficial formalities of Devotion. This is too sadly visible among the several pretending parties to Religion in the World. Some there are, whose best title to Religion, is the accommodating themselves to some particular mode of administration, that they have joined themselves to this Man's Church, or that Man's Congregation, and are warm and active to espouse and promote the Interests of a little Tribe or Faction. Others spend their zeal for the Orthodoxy of their private and particular Notions and Opinions, regardless at the same time of Love and Charity, the good of the Church, and the peace of the World, without which all our clamour is but a blind and intemperate zeal, a bitter and unwarrantable passion, consecrated by a more venerable Name. There are, that please themselves with the number and frequency of their Devotions, pray much, and hear often, and so far 'tis well; but then never regard with what honesty of mind, and sprightly vivacity of affection, their Incense is offered up, nay possibly reckon into the bargain, that the customary discharge of these shall redeem their credit with Heaven, for all the miscarriages of their lives. The Scribes and Pharises, above all the Sects in the Jewish Church, entitled themselves to the highest strictnesses and severities of Religion, fasted at every turn, gave alms twice a week, prayed in every corner of the streets, and some of them did almost nothing else but pray; and yet these grave and demure pretenders, made use of these only as a cloak to cover their malice and ill nature, their rapine and violence, and the greatest villainy and oppression; they prayed to God, and at the same time rob the Orphan and devoured Widows houses, tythed mint, anise, and cummin, and neglected judgement, mercy, and fidedelity, the greater and weightier matters of the Law.  
How great a part of the Christian World is trained up in mere outward forms and ritual services, in easy devotions and cheap performances, is too notorious to insist upon. When the main of a Christians Duty shall be reckoned to consist in a few bodily exercises, and corporal severities, in numbering over a set of prayers, which the Votary it may be does neither mind, nor is capable to understand. When one act of contrition, an easy or a trifling penance, a short confession, and an absolution, shall be thought enough, even in the article of death, to put a Man into a state of salvation, and to secure his happiness in another world. Repentance, alas! is the great business of a Man's Life, and is then sincere and effectual to the purposes of Religion, when 'tis attended with a real and a hearty reformation; and without this, ten thousand Indulgences cannot profit him, nor all the Absolutions in the world relieve the Conscience of a guilty Sinner. 
Mich. 6.7, 8.  Will the Lord be pleased with thousands of Rams? or ten thousands of Rivers of Oil? He hath showed thee, O man! what is good, and what the Lord doth require of thee, to do justly, and to love mercy, and to walk humbly with God. The sum is this: Religion is an inward and a vital Principle, a constant spring of uniform and entire Obedience, that lies not in forms and shows, in subtleties and disputes, in Schemes of speech, or Systems of opinions, in glorious pretences, or being of a Sect or Party, but in a divine life, in a great love to God, and a veneration of his Perfections, a dread of his Power, and a reverence for his Laws, in the mortification of our passions, and the subjection of our irregular desires, in being meek and humble, compassionate and charitable, just and righteous: It is not an art of speaking finely, 
Mat. 7.21.  but of living well, Not every one that sayeth, Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the Will of my Father that is in Heaven: 'Tis the participation of a Divine Nature, and a conformity to the Image of God, the keeping a conscience void of offence, both towards God and men. And whoever takes up short of this, sits down in the porch, and contents himself with a name to live, and may have Religion enough to make him an Hypocrite, but not truly to entitle him to be a Christian. The Kingdom of God is not meats and drinks, 
Rom. 14.17.  it is not to be exact and curious, as the Jews were, about abundance of little observances, and ritual devotions, but righteousness, and peace, and joy in the Holy Ghost.  
IU. Fourthly, Satan too often prevails upon Men, by tempting them to such Vices, as have a shadow and resemblance of Virtue. The politic and crafty Spirit knows very well, that Sin is of so black a nature, that it will never take, especially with the more sober and considering sort of Men, in its own naked shape, and therefore dresses it up in a better garb, and calls it by another name. Few Men but would recoil and start at a downright temptation to murder, but when 'tis whetted by revenge, and set off as the maintaining our reputation and our honour, it goes down readily without control. Caiphas 'tis like had no personal pique and quarrel at our blessed Saviour, when he advised the Sanhedrim to cut him off; but he did it under the specious notion of a common good, and the public security of the Nation. How came Satan to actuate St. Paul with a spirit of so much bitterness and animosity, such a furious and passionate spleen, against the primitive Believers, but only that he persuaded him, that the Glory of God, and the Honour of his Religion, did so deeply lie at stake? What makes Avarice spread so far, and that with many, otherwise high pretenders to Religion, but because it assumes to itself the plausible pretext of a laudable diligence and frugality, and a commendable care to make provision for ourselves and families, warranted and enjoined by the Laws of Nature and Religion? And under the shadow of this, the Tempter leads Men into all the extravagant irregularities, into which a greedy and rapacious Mind is capable to betray them. Pride never spreads its plumes with more success, than when 'tis recommended as a piece of neatness and gentility, and a just valuing of ourselves according to our desert and quality. Many a Man would never be betrayed into the excesses of riot and intemperance, did he not look upon it as an argument of a free generous mind, and a piece of innocent good fellowship and society. And thus Satan very successfully leads Men into works of darkness, by appearing to them as an Angel of light, and puts off his temptations under the notion, either of what is virtuous, or at lest what is useful and lawful to them.  
V I shall mention but one art and stratagem more, whereby this great Enemy recommends his temptations with advantage to us, and that is, by improving the influence of powerful and prevalent Examples. Mankind is of a sociable and pliant temper, easily drawn aside with the most, especially with a multitude to do evil, because the by as of corrupt Nature runs that way. We are apt to look upon it as some kind of shelter and patronage, to sin in company, where every one bears his share of the guilt and shame, and so it seems less by being divided, like a great Stream that is cut into little Rivulets. Example is a mighty argument, and one of Satan's most effectual snares, and which many times, without great care and resolution, there is no way to avoid; for the corruption of manners, has I know not how introduced a kind of necessity, of doing as the company does wherein we are, and to refuse it, is looked upon as a trespass against the Laws of Civility and good Manners, and the Man accounted either a Clown or an Hypocrite, that will not venture as far as the rest, and run with them into the same excess of riot.  
And the force of the temptation is so much the stronger, by how much those whom we follow, are persons for whom we have a more peculiar esteem and veneration, or by whom we have been obliged, as our Benefactors. We have a natural regard and reverence for our betters, and are prone to imitate them by an implicit Faith. The vulgar part of Mankind look upon their Superiors, that as they stand under higher and stronger obligations to Virtue and Piety, so they are furnished with happier advantages of understanding the true natures and differences of things, than other Men, and accordingly from them are apt to take the common measures of good or evil, and to defend themselves with the warrant and authority of those that are above them. The Examples of Great Men give Laws to conversation, and are able to add a reputation either to Vice or Virtue, and one such instance shall sooner prevail with Men to set upon those things that are just and pure, lovely and of good report, than an hundred arguments shall persuade them: As, on the other hand, Vice is never more fatally prosperous and successful, than when it has the patronage of great Examples to recommend it.  
By these few Instances, we see the lot and portion of the present state, what snares and stratagems, what policies and devices, we are exposed to on every side, what troops of temptations are round about us; that therefore it concerns us to stand continually upon our guard, to keep our considerations awake, to preserve our consciences quick and tender, to be infinitely watchful, that our foot be not taken in any of those snares, that are purposely laid to ruin us, not only in this, but (which is unconceivably of more importance) in the other life. For a course of impiety, has not only a fatal and malignant influence upon the affairs of the present state, it does not only tend to consume the estate, or blast the reputation, or waste the body, distract and torment the mind, and render every condition troublesome and uneasy, these, alas! are but the beginning of sorrows, in respect of that portion of misery, that awaits the Sinner in the future state, when the wrath and displeasure of the Almighty shall finally overtake him, and come upon him to the uttermost. For the other World is the proper scene and stage, whereon the Divine Justice shall ride in triumph in the executions of its vengeance; when Conscience shall be let lose with all its stings, and perpetually pray upon itself; when the remembrances of an ill-spent life, and the sad reflections upon its past sins and pleasures, shall be always pressing in upon it, and the Soul unable either to deny or shift off the evidence; when nothing shall be able to mitigate the grief, or to beguile the sense of it; when there shall be no ravishing objects, external pleasures, no musical Airs, or boon Companions, to charm Conscience asleep again, no intermitting fits of ease, but the Soul groaning under perpetual paroxysms of rage and terror.  
The consideration whereof, aught to alarm our fears, that if there be any care of ourselves, any serious regards of our eternal state, we may be wise in time, before it be too late, recover ourselves out of the snare of the Devil, and become sober and vigilant; because our adversary goes about, seeking whom he may devour. 'Tis no contemptible Enemy that we have to deal with, nor the less to be feared because invisible, nay 'tis this renders him more capable of succeeding in his attempts upon us; for by this means he maintains a nearer and more secret intercourse with the Spirits of Men, makes more undiscerned and insensible approaches, and storms the walls before we are ware: He is admirably acute and subtle, to plant his engines, to make his batteries in the weakest part, he narrowly observes our tempers and constitutions, our fears and scruples, our dispositions and inclinations, and accordingly adapts his temptations to us with most success, 
Sallust. de Bell. Catal. c. 14. p. 32.  Ut cujusque studium ex aetate flagrabat, as the Historian remarks concerning the Arts of Catalin, in every period of life he furnishes Men with what is most agreeable to their age and temper.  
But, alas! though Men had no foreign Enemy from without to make war upon them, though there were no subtle Tempter to seduce them, there is an Enemy within their own breasts, that lays trains to ruin them; their own corrupt and vicious inclinations set open the door, and hurry them forth to meet the temptation that's coming towards them: 
Jam. 1.14.  Every man is tempted, when he is drawn aside of his own lust, and enticed. Herein lies Satan's great advantage, he knows our strength is small, our propensions to sin impetuous and violent, and how apt we are to be betrayed by our appetites and passions. All external Objects, though never so ravishing and delightful, could make no impression, were there not a party within, that's false to the true interests of the Soul. Satan, as potent and crafty as he is, cannot ravish our wills, nor force our inclinations; the worst he can do, is to prompt and persuade, to watch advantages, and administer suitable solicitations, but cannot compel us to entertain them. No Man is undone, but himself is the cause on't, he that would not, cannot be overcome, provided he keep his resolutions fixed and steadfast. This is the true way of conquest and victory over Satan, resist the Devil, 
Jam. 4.7.  and he will fly from you; if we do but make good our ground, his temptations will vanish and disappear.  
Let us then treasure up in our Minds a great sense of God and of ourselves, let us suffer Conscience freely to discharge its duty, and have our senses exercised to discern betwixt good and evil. Let us reverence the greatness and nobility of our Natures, which are of a more Divine frame and temper, than to be prostituted and defiled. There's no real Evil in this World but Sin, other things may be evil to us, but that's evil in itself: There's an eternal and unalterable deformity in its nature, which no plausible pretences can wipe off: As Virtue and Goodness are in themselves lovely and excellent, so Wickedness is essentially vile and base.  
Let all opportunities and occasions of Vice be avoided, with a quick and a jealous care; a temptation is easilier prevented, than removed, when once it has thrust itself upon the Sinner. 'Tis good to suspect lawful things: Men cannot safely use their utmost liberty; he that will go just as far as he may, 'tis no wonder if he be tempted to go further than he ought. Whatever is lawful, may not be expedient, especially when 'tis likely to be abused unto excess. Security is treacherous and unfaithful; where no immediate danger is apprehended, care is usually laid aside, and liberty degenerates into licentiousness. Blessed is he that feareth always, that chooses rather to sit down short, and to deny himself in some warrantable satisfactions, than presume to venture to the end of his line. 'Tis hard to distinguish the utmost bounds, and the nice limits between good and evil, and therefore safest to keep within what's evidently fit and lawful. When thou sittest to eat with a Ruler (says the Wise Man) put a knife to thy throat, 
Prov. 23.1, 2.  if thou be a man given to appetite; that is, be exceeding wary, and govern thine appetite by the severest measures of sobriety, because excess, at such a time, is much readier to steal upon us, than when a temptation to intemperance is with open face presented to us.  
We should frequently review our lives, and call our actions to a severe and impartial examination, that we may know what is their spring and fountain, what their tendency and inclination, and what will be the consequence and the issue of them; and that if Satan have conveyed in a suggestion in disguise, we may pull off the vizor, and resent it in its own form and shape. And this account should be taken, as near as may be, upon the doing of every action, or as soon as ever the thoughts are freed from the present encumbrances that are upon them. 
Vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. n. 40. etc.  The Pythagoreans were taught, thrice every night to call themselves to an account for the actions of the preceding day; 
Senec. de Ira l. 3. c. 36. p. 87.  and Sextius, the Philosopher, never used to go to bed, till he had first reasoned and expostulated with himself, What evil habit have I cured to day? what vice have I resisted? wherein am I better than I was before? And certainly, would Christians accustom themselves more to this excellent course, they would quickly find a double advantage flow from it; that repentance, and the reforming of our lives, would be infinitely more easy and tolerable, and that our minds would be trained up to a greater wariness and circumspection, and to keep a more strict and severe hand over our own lives and actions: Nothing being more instrumental to restrain impiety, and to promote virtue and a good life, than to bring the actions of every day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Com. in Aur. Carm. p. 209.  (as Hierocles expresses it) before the Tribunal of Conscience, and to pass a just and an  sentence upon ourselves.  
This method once established, would weaken the power of vicious habits, and withdraw the fuel that inflames the fire, 'twould ruin the party which the Enemy has within us. Men are commonly betrayed by those of their own house, the Enemy maintains correspondence with their inordinate appetites and inclinations, and by them surprises and pulls them down. Every irregular passion subdued and mortified, is a breach made up in the soul, and leaves less hold for Satan to fasten his Engines and Designs upon it. But above all we must solicit Heaven, that God would enable us to defeat and disappoint the plots and subtleties of the Tempter: Watch and pray, that ye enter not into temptation: Our Lord has made it part of our daily address to Heaven, that God would not lead, that is, not suffer us to be lead into temptation, but deliver us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the power and prevalency of the Devil. He is too hard for us in our own strength, but God has said, His Grace shall be sufficient for us. If we be sincere and hearty in our striving, we have an invisible aid at hand, the assistance of God's Grace and Spirit, a supply infinitely beyond all the powers of Satan. Besides, God is pleased to animate our Endeavours, and encourage our industry and perseverance, with the promise of a mighty reward: To him that overcomes, 
Rev. 3.21.  I will grant to sit with me in my Throne, even as I also overcame, and am set down with my Father in his Throne. The Wise and Good God does not oblige us to eternal labours, to grapple with endless difficulties and oppositions, there is a term and period fixed to our present warfare, a time coming, when these trials shall cease, and our present troubles be swallowed up in infinite joys and pleasures. What then remains? but that we be strong in the Lord, and in the power of his might; that we take unto ourselves the whole armour of God, and be thereby enabled to stand against the wiles of the Devil; praying always with all prayer and supplication in the spirit, and watching thereunto with all perseverance; that after all the conflicts and difficulties of the present life, we may be able to withstand in the evil day, and having done all to stand. Now the God of all Grace, who hath called us unto his eternal glory by Christ Jesus, make you perfect, establish, strengthen, settle you. To Him be Glory and Dominion for ever and ever. AMEN.  
FINIS.