_Tempt._ XXII. The devil oft most dangerously imitateth the Holy Ghost, and comes in the shape of an angel of light: he will be for knowledge in the gnostics; for unity and government in the papists; for mortification in the friars; for free grace and tenderness of our brethren's consciences in the libertines; for peace and mutual forbearance in the Socinians; for zeal, self-denial, and fearlessness of men, and pretended revelations and spirituality, in the quakers. He will be against heresy, schism, error, disobedience, hypocrisy, pretendedly, in haters and persecutors of holiness and reformation; and when he will seem religious, he will be superstitious, and seem to outgo Christ himself.
_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 godliness 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 God. 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 God.
_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 latitude or extent of God'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 God, and loving him, and being willing and resolved to please him. But passions may possibly go too far, even about God, 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, passions may easily exceed: and in external actions towards God 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 God. 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 God; 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 God cannot be too much loved; nor heaven too much valued, nor too diligently sought or obeyed; nor sin and hell 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 God 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.