Men spend their time in the study of the Mathematicks; the Profeffors of it could live and die in thofe Studies, and defire no greater Satisfaction on this fide Heaven; their Minds are fo pleased with that Harmony, Symmetry, Order, Proportion they fpy in things, that they could difpense with the courfeft Diet, so they might but have leave to enjoy that mental Pleafure. None can be ignorant how the noble Archimedes did even forget to eat his Bread, and would hardly allow his Body neceffary Refreshment, fo much was his Mind taken up with the Pleasure he took in his Angles and Circles! And of Pliny we read, that fuch was the Delight he took in Learning, and enriching his Mind with Knowledge, that he fometimes neglected both his Food and Sleep; fuch was the Content that Demofthenes took in the Art of Speaking, that he cared not to what Torment he put his Body, to make himself eminent in that Faculty.

And indeed, if Knowledge be a Pleasure; if to be acquainted with our felves be fatisfactory; if to discover the impostures, falfhood, defigns and ambufcades of a dangerous Enemy be delightful, Confideration muft needs be fo: For this gives us an infight into our Hearts; lets us fee what we are, points at the Nets which are spread for us, and manifefts the Temptations of the Devil, which,like Lime-twigs, are defign'd to catch us into Death and Ruine. That the Devil, or rather his Emiffaries, the evil Spirits that are under his Power and Dominion, are daily walking to and fro, and observing our Actions, and

Designs,

1 Pet. 5. 8. Matth. 4. 3.

Ephef.6.12.

Defigns, and Behaviour, the Company we converfe withal, the Circumftances we are under, our Conftitutions, Complexions and Difpofitions, and feeking whom they may devour, the Holy Ghoft hath made fo evident,and our Experience does fo clearly demonftrate, that he that doubts of it must be a Man that's altogether guided by Senfe, and takes notice of things no more than the Beafts that perish; these evil Spirits, whenever they tempt, they tempt with a Defign to hurt; they try Men to do Mischief, and provoke them to fuch Actions as may pull down the Wrath of God upon their Heads. And as the Instruments or Engines they make use of in their Temptations are various, fometimes Profperity, fometimes Adverfity; fometimes our own corrupted Hearts, giving them Advantage to spur us on to Sin; fo the Temptations vary according to the feveral Degrees, and Conditions, and Tempers of Men: For 'tis certain all Men will not be dragg'd or feduc'd into Hell the fame way; and a Temptation which will fit one, will not fit another; and a Motion which one will contentedly fwallow, will not go down with another; feveral Conftitutions must have several Suggestions, and according as Men change, the Temptation changes, and the Devil takes other Measures. Some abhor him in the Shape of a Lion, to fuch therefore he is content to come in Sheeps Cloathing; and they that do not like to fee him in the Figure of a Goat, fhall behold him transform'd into an Angel of Light. So little doth he care

what

what pofture he affumes, if he doth but prevail with the unprovident Pilgrim. They that are for a bitter Potion, shall have a bitter Potion, and they that are for a sweeter Morfel, fhall have it fuited to their Palate. David cannot be perfuaded the fame way that Saul is wrought upon, and the Arguments which prevail with the former, are of no great force with the latter. Paul is not tempted the fame way that Judas, nor Peter the fame way that Herod. The Drunkards temptations differ from those of the Abstemious, and the Adulterers from the fuggeftions of him that's dull and phlegmatick, and hath no inclinations to Vices of that nature. The melancholy Man is oppreffed with imaginations different from those which the merry and jovial meets withal; and we cannot fuppofe that the Prodigal is tormented with the fame suggestions that the Covetous acts by: 'Tis true, in the end all thefe Temptations agree, the intended end being Destruction, and offending God; but still they are of different kinds and complexions; and how pleasant must it be to fee through all thefe wiles and devices of the Devil, a prospect which Confideration alone can afford! The skilful Gardener pleases himself with the knowledge of the beginning and end of the Maze or Labyrinth, which the Stranger that comes into the Garden lofes himself in. He fees the misguided steps of the unwary Walker, and can tell where he must tread, and in what order he muft go, and were he mistakes his Path, and wherein the Mystery lies, and by what means he might easily extricate himself from that in

chanted

chanted ground; he beholds it and fmiles, fo muft he that by Confideration can fee through all the Stratagems of the Prince of Darkness.

There are many temptations which feem to folicit to Good, when indeed they provoke to Evil. When a Man who wallows in Sin and Uncleanness is prompted to trust to God's mercy, and to lay hold on the merits of Chrift, and to apply himself to the comforts of the Gospel; the things he is tempted to are good in themfelves, but the defign of the Temptation being to render the Sinner fecure and prefumptuous, and careless of a serious life, it cannot but be a pleasure to any Man that's fenfible of his fpiritual Intereft, to discover the cheat, and this discovery is made by Confideration of the nature, design and tendency of the flattering motion. Men are not only provoked to Commiffion of Sin, but too often to the neglect of their Duty towards God, and towards Man. And he that is not tempted to Murder, to Theft, to Adultery, to Fornication, to Contempt of his Parents, to bearing falfe Witness against his Neighbour; is yet enticed to Idlenefs, to Flefhpleafing, to neglect of Prayer, of Meditation, of Charity, of Faith, of Hope, of Confidence in God, of Zeal, of Fervency, of fpeaking for Chrift, of vindicating his Honour when abused, of improving his time to God's Glory, and his own Eternal Good.

The young Man rejoices in his youth, and lets his heart cheer him in the days of his youth, and walks in the way of his Heart, and in the fight of his Eyes, hates Gravity and Seriousness, and

admits of fuch motions as thefe; The Precepts of the Gospel fure were not intended for me, who have Youth, Blood, and Spirit to fit me for Recreations: Can I think God would give me a defire to things, and not permit me to enjoy them? Why fhould I believe he would tantalize me, make me greedy after the pleasures of the Flesh, and restrain me in the use of them; let the Apples bob against my Mouth, and forbid me to eat of them? Give me a raging hunger and thirst for things of this nature, and oblige me to ftarve my Paffions? I have heard young Saints make old Devils, and I believe it; for when in their riper years they reflect what time they have loft, and how they have spent that Age which was fitteft for Pleasure, in retired Devotion; they cannot but turn prophane out of defpite, and strive to redeem the time they have mis-spent in following the advice of melancholy Scholars. Religion is a thing fit only for those who are either difcontented, or grown weary of the World; for Men who can fin no more, and whom age hath mortified into forfaking of their Vices. Shall I forbear my Mirth, and amorous Songs, and witty Talk, my Raileries, and modifh Accompliments, for I know not what? Shall I, in the midst of my Bed of Flowers, think of Death, and Judgment? And in a Paradise meditate of Hell, and darken my fprightlyapprehenfions,with fmoak fetched from that fiery Furnace? When the World and its Glories fmile upon me, fhall I make a fullen Face, and furrow those Cheeks with my Tears, which were form'd on purpose to be warmed with the fofter

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