A Second Guide to Heaven, Chapter 1
CHAPTER I.
Gal. 6.3, 4, 5.
If a Man think himself to be somthing, when He is nothing, He deceiveth himself:
But let every Man prove his own Work, and then shall he have rejoycing in himself, and not in another.
For every Man shall bear his own Burden.
NOthing can be more near and Dear to any one, than Himself, and all other things are priz'd and embrac'd as they lead to this Centre self; and the best things are most pleasing or acceptable; all would have the best House, Estate, Health, and Friends; and such as are wise know the difference, and choose what is best, and refuse what is bad and hurtful; but that man that is really good, Religious, and found in heart and life, is the only truly wise man that chooseth the true, and the best good. Now, because there are so few of these (though most, all seek themselves, yet they are generally deceiv'd about themselves, and what is really good for themselves) I was willing to Treat of this weighty, searching and awakening Subject, to perswade all men to look to themselves; If self, that Soul and Body of thine be lost to all Eternity, what is all the World to thee? what though Hundreds and Thousands about thee flourish and prosper,Job 14.21, 22. if thou art tormented, roaring in pain and horror? What if many others be sav'd, and walking on in wayes of righteousness, be throw Jesus Christ mounted up to Eternal and matchless Glory; and you through your wickedness, and self-neglect, and deceivings, fall down into Everlasting Burnings? Nay, what are all the matters of this World, and the other to you, whether others prosper or not, if you are undone? Certainly, nothing can be more acceptable, (if rightly understood) than good Counsel to perswade men to be truly wise, honourable, great, rich, and Eternally happy. But the most mistake themselves, and their own real good: They take the Sensual, Carnal, Wordly, Bodily self to be the main, their all; hence all their Care, Thoughts, Fears, Hopes, Joyes, and Sorrows are about this false self; and so they are deluded and lost; and thus mistaking self, they are deceiv'd about other matters; taking that to be truly good, and only good that gratifies and pleaseth this sinfull, sensual self; so their great care is what to Eat, and what to Drink, and what to put on; and choose and seek after the most, the best of those lower thing; and daily, and foolishly neglect their Souls, their main, their only self, and the great and good things that conduce to the happiness, and Eternal welfare of the Soul. Therefore,Mat 6.19. John 6.27. Col. 3.1, 2. 1 John 2.15. God in his Word commands men off from these things below, and chargeth them to look to things above. Yet men, the most, the highest, seemingly the wisest, will not be convinc'd of their folly and gross mistake; but will deceive and destroy themselves, and be undone for ever. May I be Instrumental by this Treatise, to recover and save but one perishing Soul, to bring one prodigal home to his true real self, and so to his Heavenly Father, to bring him off from the Swine and Husks of this World to his Fathers House, Table richly spread, Bread enough, the fatted Calf; nay, to his Fathers Armes, his Heart and to all the rich Dainties and Cloathing and Ornaments, and set himself on the other side of Soul destroying danger, I shall be well satisfied, and bless God for the undertaking. I cannot pretend to any great Atchievements; God is my Witness, I value not the Applause nor contempt of this low sorry World; my main design is the Salvation of your Souls, and that whilst I write to you, I may not be a Castaway. I had the Subject and whole Treatise in my mind long before, and only chose this Text to suit the matter to it. God's Word carries with it its own Authority and Majesty.
These words are an Argument to enforce that Counsel which the Apostle gave in 1. 2. v. to stronger Christians, that they should not insult over their weaker lapsed Brethren, nor superciliously reject them,foreign. but pity them, and put them broken in joint again. It's not quite cut off, only disjointed, consider his Pain and Disorder, be tender, be pitifull, handle him gently, not roughly and rudely. You are Brethren, he is overtaken in a Fault, by a sudden and violent temptation; he is not one that makes a trade of Sin, that wallows in it. Many Arguments are made use of, you are Brethren, Members of the same Body, Children of the same Father, and of the same Houshold; (again) you are Spiritual, this belongs not only to Pastors & Governours, who should above all be Spiritual Men; but to all good Christians, you have the Spirit of Christ, that is a Spirit of meekness and tenderness;Col. 3.12. you have Spiritual Gifts and Graces; you as the Elect of God,Rom, 14.1. Chap. 15.1 Nihil tam ad miserecordiam inclinat. qu…m propriip…riculi cogi atio. Aug. have put on Bowels of Mercies and Kindness; you are grown, and strong. The Apostle in that 1 Cor. 3.1. takes [Spiritual] for such as are strong Christians, and so are able and should forbear and bear with the Infirmities of the Weak.
Besides consider your selves [foreign viewing thy self, you are in the Body, subject to Sin, to Temptations and falling. You should therefore bear the Burdens, v. 2. Suppose it meant of the load of sin, not indulge or incourage them in sin,Ps. 38.29. One upbraided with sins of Youth, said, Hi homines mihi vident gratiam Dei. but apply healing Balm to their Wounds: Christ your Saviour came to take off this Burden, when they grown, and sweat, and sigh, and sink, and find it too heavy, administer promises, God revives the contrite, least the Spirit should fail, 53 Isa. 15.16. You should conceal and hide, and cover with the Garment of Righteousness what they lay open; and not upbraid and expose them, as wicked Men do.
Let it be meant of the bond of Tryals and Afflictions; and so shame, trouble, anguish, horror and confusion, and it may be some heavy stroke from God, may follow and attend their Fall, those call for succour and support. Pity me, O my Friends,Rom. 12.15. you should weep with them that weep, as you must weep for others that cannot that will not weep for themselves; this tenderness and pity to others is backt with a powerful Argument, you so fulfill the Law of Christ, the Law of a meek, loving and kind Saviour, and especially that blessed command of loving one another; and upon this brings in this in my Text, [For if a Man, &c.] q. d. He that comparing himself with others, finds himself preserv'd from Evils in which others have been entangl'd, and thereupon becomes Arrogant and Censorious, and upon such grounds conceits himself to be in a state of Grace and Safety, he deceiveth himself.
In the Words we have,
1. A common and dangerous mistake intimated, For if a Man, &c.
2. The proper means to rectify that mistake: But let every Man, &c.
3. A double Motive to quicken to this necessary Duty.
1. If upon Tryal he finds all Will within, then shall he have rejoycing, &c.
2. Good or not, every Man shall bear his own burden.
1. In the mistake. The Subject's foreign Indefinitely, be he what he will, especially with respect to his Spiritual State.
(1.) If he be regenerate, then if by reason of his present standing, he thinks the degree or measure of his Grace to be Superiour to what it is indeed, or that such is his safety, that he may be secure and confident he is under a dangerous mistake.
(2.) If he be unregenerate; then, if because of his Education, common Gifts, external Profession, customary Performance of Duties, or on any other account, he thinks himself in a State of Grace, a Child of God and an Heir of Glory, he miserably deceives himself, and is really nothing what he thinks himself to be.
2. The false Judgment, that ariseth upon such gross mistakes [foreign] seemeth to be something [or some body].
This may have respect to,
1. The Opinion of others. So a Man may seem to be something, as Gal. 2.6. they seemed to be somewhat. Thus many appear to others Humble that are Proud, zealous and lively in Religion, that are inwardly lukewarm, nay, dead, and quite cold.
Thus a Person truly godly may be esteemed in some particular respects above what is meet. The Apostle was jealous and afraid, least some should think him better, than really he was, 2 Cor. 12.6. This hath troubl'd some humble Christians, that they have been commended and admir'd above what they knew they really were.
But the other is more dangerous and destructive, which is what I shall mostly prosecute: When a Man seems to be truly godly to others, and he is not so at all, but false at Heart; appear as Angels of Light,2 Cor. 11.13, 14, 15. but really are Devils Incarnate, as Christ found Judas was, though none of the Apostles express their Jealousie of him, but each said, Master, is it I? Not is it Judas. A man may seem to be Religious, and deceive his own Heart, and his Religion vain, nothing, a meer empty shew.Jam. 1. last. How many thousands such are there under Gospel Light, that are really nothing, and yet appear to others something? The Lord help us against this dangerous delusion, or we are undone.
(2.) Or the Opinion a Man hath of himself, he may think himself [something]. One would think it impossible that Men should so grossly deceive themselves. Yet we read of some, that are wretched, and miserable, and poor, and blind, and naked, and yet not know it;Rev. 3.17. nay, say they are rich and increased with Goods, and have need of nothing. How many in all Ages and Countries, in all Towns and Villages, I had almost said in every Family, are thus deluded.
3. The true State of the Case [foreign] he is nothing. Whatever others think of him ignorantly, and he foolishly and wilfully thinks of himself, he is not one grain the better, he is really just nothing, and so will appear at the great Tryal, when his rotten empty inside shall be laid open; no true Grace, nor love to God, no sorrow for, nor hatred of Sin, as vile, or bad, or worse than the vilest.
4 We have the dreadful issue and sad effect of such Gross mistakes, he deceiveth himself, he wrongs, he ruines and destroys himself, and continuing in this mistake and deceit, murders himself, and is undone to all Eternity.
Obser. He that thinks himself to be some what, when he is nothing, deceiveth himself.
Here are three Enquiries.
1. What is it for a Man to think himself to be something?
2. What it is to be nothing?
3. What it is for a Man to deceive himself?
1. What it is for a Man to think himself to be something?
Ans. 1. in general. It is for a Man to have great and high thoughts of himself: As it is said of Theudas, Acts 5.36. boasting [foreign] saying, speaking out himself to be some extraordinary considerable Person: And Simon Magnus, Acts 8.9. foreign, making himself some great Person: Yet Paul tells him after his pretended Conversion and Baptisme v. 21.22. what really he was, that his Heart was not right in the sight of God, and had neither Part nor Lot in that matter, nay, v. 23. tells him he was so far from it, that he was in the gall of bitterness and bond of iniquity: This denotes not only this to be in him, as his Original Sin, but some high degree of sin; and yet Ecclesiastical Writers tell us, that he was so eminent and admir'd amongst the People, that he was even ador'd as a God, and a Statue was set up for him in Rome, with this Inscription on it, To Simon the Holy God. Some write that he did labour to possess them that he was the Messias; the People cry him up strangely v. 10. To him they all gave heed, from the least to the greatest, saying, This man is, not hath, but is the great Power of God. How far may men go, and dazle the Eyes of the World, and for a long time, v. 11. and yet be in a dangerous, desperate, damnable condition? Had we the extraordinary searching spirit of the Apostle, might we not say so to many, may it not be said to many of us. Thou hast no part nor lot in this matter.
2 More particularly, according to the intendment of the Text, it may respect one of these two things.
1. Degrees of Grace, Eminency and Growth: A man may think himself stronger and richer in Grace, than really he is, and consequently his Confidence may rise above his Strength; thus a Man thinking himself stronger, he may take too heavy a burden on him, or taller, may venture into deep Water, to his prejudice and hurt.
A Mans mistake in judging of the degrees and measure of his Grace, may betray him in three Instances.
1. It may embolden him to adventure upon such undertakings and employments, as are above his Abilities.Rom. 2.18, 19, 20. compar'd with 1 Tim. 1.7. Thus many step out of their Callings and Places, as fancying themselves born for higher and greater things. How many do in all Ages confidently thrust themselves into the ministry for a livelihood, and bold, and high, and conceited; when the Apostle says, Who is sufficient for those things? How many could answer confidently they are, at least in their own thoughts, though in the esteem of few others. David was of another temper, Psal. 131.1. Mine heart is not haughty, nor mine eyes lofty, neither do I exercise my self in great matters, nor in things too high for me. But v. 2. there is a great deal in that short Psalm, that many may be a long time learning by Heart, though easie by Head.
2. In adventuring upon Temptations and occasions of sin. Peter's Confidence carried him to the High Priests Hall,Mark 14.29, 30, 31. and there he denied Christ. In such Cases a Man should consider his own Strength, and especially God's Call and Conduct. When good men fall into Sin, it's usually either from remissness, when a Spirit of Slumber seaseth on them, or from carnal confidence, presuming beyond their attainments. We pray lead us not into temptation, and yet lead our selves into them.
(3.) In bearing the Cross. Here also one may conceit his Strength more than he finds it in a Tryal.John 13.36, 37. Peter thought himself stronger than he was; though all forsake, yet not I, I will dye with, and for thee; and so threw himself into the Seas, had not his Saviour been there and help'd, he had Perish'd. So should we in many a Storm and Tryal, for all our Strength and Grace receiv'd and attain'd, if not supported immediately by Divine Power.Prov. 24.10. How many find, by their fainting in a day of Adversity, that their Strength is small, which they thought before great. Many bold and boasting in Peace and Calm, that tremble in a Battle, or Storm.
2. But especially I shall handle it here, as mistaking about the truth of Grace, about Mens Spiritual State and Condition. A Man may think that he is rais'd from Death to Life, when he is quite dead in Sins and Trespasses. The Jews thought themselves the Children of God,Joh. 8.41. to 44. when Christ told them, they were of their Father the Devil, though they were the Seed of Abraham. Rev. 3, 1.The Chureh of Sardis had a name that they lived,v. 16.17. but they were really dead: And the Church of Laodicea were such as God would spue out of his Mouth, such as God's Soul abhorr'd as wretched and abominable. You may think your selves sure of Heaven,Mat. 7.22. Ch. 25.11. and yet be excluded; and yet how hard is it to convince such persons, whilst they are alive, till it be too late?
2ly. What is it to be nothing?
Ans. 1. More generally.
(1.) That is said to be nothing, that is not what it is supposed to be.1 Cor. 8.4. An Idol is nothing. The Gold and other materials are something. In genere entis. But an Idol is nothing. i. e. It is not God as Idolaters suppose. They have Eyes, Ps. 115.5, to 8. Jon. 2.8. Hab. 2.18.but see not, Ears but hear not; as blind and dead are they that make them, and those that trust in them. Hence Idols are stiled vanities and lies, & Nihilitates foreign, Lev. 26.1. So that if we appear to be what we really are not; we are and may be said to be just nothing. Our feigned Prayers, Hypocritical Fasts, Vain-glorious Almes, all our seeming, pretended good works are just nothing, and God will cast them back, as Dung in our Faces, and such a Wretch may be said to have done God no Service all his Life. God will say, I never knew you, that is, such as you pretended to be.
(2.) That is said to be nothing,1 Cor. 3.7. Paul and Apollos not any thing. 1 Cor. 7.19. Acts 15.1. which hath not that weight and worth in it, which it's thought it had. Thus the Apostle saith Circumcision is nothing, whereas some thought it absolutely necessary to Salvation; as, no doubt, many now a dayes presume on their Baptisme, and their being called Christians: Alas! all this is nothing, unless we have the Hearts and Lives and Tongues of Christians. Not but that Gods Ordinances are of great worth in themselves, and a real blessing to them that rightly receive them; but to others that are wicked, and continue in their sins, its just nothing. As it may be,Rom. 9.4, 5, 6. better they had been born amongst Heathens, Turks and Infidels. What is the Bible, Sermons, Prayers, Sacraments to those that believe not, nor obey the Word, nor get good by it? all just nothing, or worse than nothing.
2. More particularly, as to those instances before mention'd.
1. As to degrees of Grace. A man may think he hath attain'd more strength of Grace than he hath, so that he being simply consider'd he is something, yet comparatively to what he imagines himself, he is nothing. Thus all Nations compar'd with God,Isa. 40.17. are said to be nothing, because they are as a drop of the Bucket to the Ocean, or a small dust to the whole World. Many flourishing gaudy Professours may be just nothing, to what they seem to the World, and to themselves.
2. But he that thinks he hath true Grace, and hath it not, is just nothing. He hath not so much as the root of the matter in him, he is not the bruised Reed, nor smoaking Flax; nor hath the least dram of Grace. He hath not one sin pardon'd, nor one Duty or Service good and accepted. Poor Wretch, not the least Life or Breathing, but wholly dead; not an Eye open to see the ugliness of Sin, or the beauty of Holiness, not a Faith as a grain of Mustard-seed. Though Isa. 58.2, 3. they did delight seemingly to approach to God, and did fast and afflict their Souls so, that they challenge God's observance and owning; God in the 5. v. tells them to their Faces, that it was not his Fast, such as he did choose and account acceptable:Hos. 7.14.16. And God else-where tells them, they had not cry'd to him with their Heart, when they howl'd and made a great noise, some returning their seem'd to be, but not to the most High. How many seeming great and commendable services were cast to the Dunghill?Isa. 1.11, &c. A Multitude of Sacrifices, Burnt-offerings of Rams, Fat of fed Beasts, Blood of Bullocks, Lambs, and of Hee Goats, appearing before God, treading his Courts, Oblations, Incense, new Moons, Sabbaths, calling of Assemblies, Solemn Meetings, New Moons, appointed Feasts, spreading forth the Hands, making many Prayers; here is nothing mention'd but what God commanded and approv'd of; here is not mention'd the Torn, the Lame, the Blind, the Female; but the Fat, the best; and yet because the persons were not really good and sincere and pure that did all this; how many expressions have you to shew God's abhorrence and indignation, as if it were against Swearing, and Drunkenness, To what purpose is it, that is, to none at all, you loose your pains and time. I am full of them, that is, so to loath them and cast them out. I delight not in them, there is a Meiosis. I abhorre them, who hath required this, might they not have answer'd, Lord, thou hast commanded it, Ay, but not from such Persons. God says else-where,Ps. 50.16. What hast thou to do to take my name into thy Mouth. They are all vain, not only empty and unprofitable, but they are an abomination to me, I cannot away with them, it is Iniquity, you think it Righteousness and Goodness, why it's abominable wickedness. My Soul hateth them, that expresseth the greatest indignation and abhorrence; nay, they are a trouble unto me, you think you please me, I am weary to hear them. You hope I will behold and see, hear and pity, no, I will hide mine Eyes, and stop mine Ears, I will not hear what can be said more to convince a people of their folly and mistake in deceiving themselves this way. Should one say to some, your swearing and cursing, and drunkenness, and uncleanness is an abomination to God; or your Idleness and Pride and Covetousness God's Soul abhorrs, they may believe us; but should we say, your Preaching, your hearing many Sermons, your Prayers, your Sacraments, are an abomination to the Lord, he is weary to hear them, he hides his Eyes, he will not hear you, how angry would many be? What more horrid than Murder? more contemptible than a Dogs Neck? especially if offer'd to God; what more abominable than Idolatry? nay, than blessing an Idol? what more provoking, than offering Swines Blood to God? which was an abomination to the Jews themselves.
And yet the Prophet from God tells them plainly,Isa. 66.3. that their Sacrifices of Oxen and Lambs, their Incense and all those Services that God himself commanded, were as perform'd by them, as abominable as those sins, because they were wicked. Solomon tells us, that the Sacrifices of the wicked, their Prayers are an abomination to God. Now, he that thinks he hath Grace, and offers to God what is acceptable, having the form of Godliness, expects the saving Priviledges of the Saints, will find at last that he is not what he imagin'd himself to be, it profiteth him nothing, only a sounding Brass and tinkling Cymbal, make a noise and no more.1 Cor. 13.3.
3ly. What is it for a man to deceive himself?
Ans. A Man deceiveth and imposeth upon himself, when he believes and judgeth of himself otherwise. than the true state of his Case is indeed.
This may be more distinctly set forth.
(1.) A Man that deceives himself, doth, as it were, sustain a double Person, both the Person of a Deceiver, and the Person Deceived. Every Man is said to be drawn aside, and enticed by his own Lust.Jam. 1.14. foreign as a Fish is caught with a bait. There are as it were two parties in sinful Man, there is a sensual, corrupted, filthy, deceitful part, that takes part with the Devil, with Lusts, the World and all Sensualities, and all this is to satisfie and gratifie the Body, and the sensual corrupted Soul; Then there is a part that is capable of enjoying much good, real, spiritual, everlasting Good and Happiness: Now that other sensual part strives to deprive this of its Happiness, therefore when the Sinner is Chang'd and Converted, this better part gets Life, struggles for it, and strives against the other. By this I understand the Flesh and the Spirit, and that contest and warfare, contending against each other; this the Apostle excellently describes, Rom. 7.11. &c. and so takes part with the Spiritual part, and says, It's no more I, but sin; he calls the Body the one part, and this I my self ver. ult. There is a necessity, this should be clearly and rightly understood; for the same cannot be said to be properly for and against it self, therefore they sustain two Parties. A false Self, a pretended Self, that is the sinful sensual part, and a real true Self, and that is the true being to be sav'd or lost, that is capable of unspeakable and everlasting Happiness. The carnal mind,Rom. 8.7. is in the Original foreign the Wisdom of the Flesh, that is cunning, and politick to deceive.
2. He carries the matter as Cheats and Seducers use to do, what they do to beguile others, the like he doth to deceive himself, the same not us'd here, as the Apostle useth for Deceivers, foreign, Tit. 1.10. Seducers are deservedly branded, and most cry out against Cheats and Deceivers, let it be in Goods, or Words, or Religion; all seem to abhorr Dissemblers and Lyars, and false Dealers; but how many speak against them, who are the most dangerous Seducers to themselves? they deceive and are deceived, 2 Tim. 2.13.
(1.) A Deceiver will bring some shew or colour of reason for what he saith, which is indeed but meer Sophistry. So a Man puts Fallacies upon himself. Jam. 1.22. foreign they falsly syllogize: Hearers of the Word shall be sav'd, I hear the word constantly, therefore I shall be sav'd: No, says the Apostle, you impose on your selves, unless you are doers of the word also, you cannot be sav'd. Deceivers commend what they offer you as good, when it's naught; you judge or hope all is well, when it's not so.
2. Deceivers make large but false promises. As Absalom, so do Men what they would do in such places,1 Sam. 15.3. in such a condition. If the poor Man were rich, how bountiful, and charitable he would be; if the Labourer had enough to live without sweating and moyling for the Earth, how he would read and pray. How many promise, if live to such years, what Persons they will be, and thus deceive themselves from time to time, and never come to a set time. Have you not the old wicked Hearts, Tongues, Lives you had twenty years ago. The Devil hath you fast enough, as long as you are satisfied with bare Promises and Resolutions for the future. If you will be wicked and Idle, and vain to day, and this week, you may resolve to be good next year, or ten years hence? Have you not perceiv'd this deceit in your selves a long time, and seen, and heard it in others, that cry out on their death-Beds, they have lost all their time, and are undone? I doubt not but there are many in Hell, that did resolve on Earth to repent and turn before they dye, and go to Heaven; or else these Sinners promise themselves Peace, Security and Happiness, though they go on in their sins, and live and dye as they are. Whatever God says on the word, & minus, they curse, he blesseth himself, and says,Deut. 24.19. I shall have peace, though I add drunkenness to thirst; nay, 1 Thess. 5.3.they shall cry peace and safety to themselves upon the very brink of destruction.
3. Deceivers use flattering Speeches, by good Words, and fair Speeches deceive.Rom. 16.18. How smooth, soft, kind, and tender are the most to themselves; nay, admire, applaud, and commend themselves, take all occasions in Company to speak somewhat of their own good works. It's burthensome to be in the company of some that you shall hear little but what is against others, and for themselves, when others loath them for it, however they please and deceive themselves,Isa. 30.10, 11. as they would have them do to you, not see what is right in them and amiss, but Prophecy smooth things; so they deal with themselves, and go out of the right good way.
Most Men are very angry if a Cheat be put upon them by others, though it be in small trifling things, about Meat, Money, Cloathing, or Cattle; but how many allow of Self-deceiving, though it be cheating them of the greatest, the most necessary things, cheat themselves of God, and Christ, and Heaven, and their own Souls.
But how is it possible for Men to be so mad, so rash and foolish, and besotted, as to deceive themselves; ordinarily it comes to pass, and is effected,
1. From Self-Deceiving Principles. 2. Mediums. 3. Conclusions.
1. From Self-Deceiving Principles. I mean principia incomplexa. The whole entire frame of corrupt Nature, as it stands in opposition to the Primitive Integrity and Righteousness, in which Man was at first created, God made Men upright, Eccles. 7.29. foreign rectus ò tortuosus, plain and simple without twistings, and windings, and evasions, which the Serpent, and Sin brought into the World, and it's fastned in corrupted Nature; hence the old Man is corrupted,Eph. 4.22. according to deceitful Lusts, and therefore the Man must be made new, before this will be got out. Every sinful unregenerate Man deceives himself.Mark. 7.22. Deceit is reckon'd amongst the sinful productions of the Heart, unregenerate Men hold fast deceit, Jer. 8.5. you may as soon get off their Skins, get out their Hearts, nay sooner than get out this Deceit; it's not only rooted and grounded there, but it's almost the very Nature and Constitution of a Sinner. He does nothing else from morning to night, from the beginning of his Life to the end, but cheat, ruine himself; he puts a cheat upon himself in all he thinks, speaks, and does, in all he enjoys, or hopes for, or fears. The Heart is deceitful above all things, no such cheat in all the World,Jer. 17.9, 10. no such general universal cheat as to Subjects and Objects; all Persons wise and rich, poor and foolish, young and old, high and low, cheated by this, and in all matters, business, and concerns. No Cheater so cunning, close and inward, so fair and smooth, and so gross and open as this Deceiver; Men shall be cheated with their Eyes wide open, Rom. 1. last. knowing the Judgement of God, yet go on. None cheated so willingly and easily, others quarrel and are angry, but these well pleas'd and like it; none cheated of such great and good things, and have such trust, such trifles, such poyson, such wrath instead of it.
This corrupt wicked heart and nature discovers it self upon every turn.
1. In transactions with God. What horrible collusion do many use,Gal. 6.7. to deceive and mock him, if it were possible. Men will attempt it, though they know God's all-seeing Eye is upon them, and nothing can be hid from his sight; yet how little do the most regard or stand in awe of God; care not how they pray or hear, so as Men do not know their hearts and thoughts;Heb. 4.12, 13. never go into their Closets, because none but God is there, Mat. 6.1. at least trifle there. This dreadful abhorr'd Hypocrisy that God is angry with, how common in every Heart. Herod pretended his desire and intention was to worship Christ, which he us'd only as an Artifice, that he might find him out, and murder him. What solemn professions did they make,Math. 2. Jer. 42.5, 6. appeal to God that he should be witness, that they would do all God commanded, whether hard or easie, when they most vilely dissembled, ver. 20.21. and did not obey; and at last say plainly, Chap. 44.16, 17. that they would not hearken to God and the Prophet, but do what they please themselves. God speaks of some that did flatter him with their Lips,Hos. 12.13. Psal. 78.34, 35, 36, 37. and that Ephraim did incompass him about with lies and deceit; as many Lyes as Prayers. Now all this while these poor Wretches deceive themselves, and not God; he says, be not deceived, God is not mocked. Bruitish Sinners and Fools, He that planted the Ear, Ps. 94.8. to 11.shall he not hear, he that formed the eye, shall he not see? Yes, yes, the Lord knoweth the thoughts of man, that they are vanity. Read but Psal. 139. and consider whether any place, Person, or any thing in them can be hid from God: And yet Sinners are still playing their foolish tricks, and think to impose upon God.
2. In their dealings with other men, they are false and deceitful, Psal. 12, 1, 2. Men with their Neighbours speak with flattering Lips, and a double Heart. Few, very few are real and plain Hearted to one another. Most put the cheat upon others,Here to fix 'twas said loquere ut te videam it may be now ut non videam. speak fairer and smoother than they mean. You can scarce know Mens Minds by their words, their Tongues are so far from their Heart. There are few faithful Friends to one another; but some make it their whole business to cheat, dissemble and lye. Very little honest dealing intrudes, Men have all a design upon one another.
All Mens design and endeavour is to get what they can from others, and boast when they have got a great Bargain, that is, have given less than the Commodity is worth; false Measures, false Ballances, deceits; many great lies to make up the Weight and Worth that is wanting. Now all this while, these know not, yet they cheat themselves most.
3. In baffling your own Souls. In all that is said before, in attempting to impose upon God, and cheating others, they do but wound and wrong themselves. He that sins against God doth but wrong his own Soul. Pro. 8. last.They shoot up their Terrours against Heaven, but they fall down on their own heads, and fasten their envenom'd Poyson'd tops into their own Hearts. But these do industriously, immediately, and directly set themselves against themselves; flatter and cry peace to their Souls in a way of sin, when God, nor the Word, when their Lives nor their Consciences speak not Peace: Yet will these say, Soul take thine ease, Eat, Drink and be Merry, all is well. Those Souls, if they should be heard cry for Bread, Bread of Life, these give them neither Bread, nor what will satisfie; nay, give them Stones, and Poyson, and Scorpions. Say, why dost thou complain, thou art Rich and needest nothing, when the Soul, says, this I need the more; I need Pardon, Prayer, Repentance, Faith; Christ nor Soul I am not at leasure to hearken to thy Call and Cravings; I have a Body that craves, and gripes and pinches, if I labour not, and get Bread, and this work and way I like; but I like not the way nor the work, wherein I must get Nourishment for thee. I will Hear and Read, and Pray sometimes, if some shells and shadows will satisfie my longings; but I can't set to such serious, solemn, Heart-searching Work; the Carnal Mind cannot please God,Rom. 8.7. nor God his ways please it. Be quiet, and still, I shall have Peace though I walk in this course of Sin.
Secondly, by self-deceving Mediums cheat themselves. We know that the figure or colour of the Object may be mis-represented through the unfitness of the Medium. A strait Stick put into the Water seems crooked, because of the inequality of the Medium. If we look through a Red or Green Glass, all things seem to be of the same Colour: Artificial Glasses Represent things bigger or less, more Beautiful or Deformed then they are in themselves. Many are deceived about their Spiritual Estate, by arming their Souls and their Actions, in lying, and delusive Glasses. E. Gr.
1. There is the false Glass of self-Love. Self is the great Idol which every unsanctified person doth Worship, 2 Tim. 3.2, 3. usually all things are esteemed and judg'd as Love doth direct or incline. This is call'd Self-Love, but it's Self-Hatred; Men take the Sensual part for Self, which is not the true Self. This sinful Self must be denied, or true Self can't be sav'd: The great Contest is which shall prevail; most Men are for pleasing and indulging this Carnal Self in Honours, Pleasures, Sloth, Wantoness and Covetousness, Self-Love, deceives a Man four ways.
1. By hindring his Conviction, that he will not see the evil which is really in him, so he will not think himself to be nothing.
2. By Assuming and Arrogating to himself that good, which in truth doth not belong to him, and so he thinks himself, though falsely, to be something.
3. By contriving and pulling in all, to satisfie and please the sinfull and fleshly part.
4. And by crossing, denying and hindring what will promote the Spiritual and Eternal good.
(1.) Self-Love will not permit a Man to believe that he is so bad, as indeed he is, will appear in Two Instances.
1. With respect to the inward frame of his Heart.
2. His outward Actions, which proceed from his corrupt Principle.
1. With respect to the inward Principle and Frame of his Heart unrenewed. It's impossible (until God take the Work into his hands,) to convince an unregenerate Person, that his Heart is bad by Nature, as the Scripture affirms it to be, That it hath no good in it. Rom. 7.18. He thinks he hath many good Motions and Affections, that it's full of enmity against God and all that is good. Rom. 8.7. He finds that he Loves God,Gen. 6.5. and loves much Good, though not all. All that can be said to convince them, will but enrage them, and they are incens'd against such suggestion. When Elisha told Hazael of his Barbarous and bloody Heart, he seems to abhor it. 2 Kings, 8.12, 13. Is thy Servant a Dog, tell such things to Ravenous Beasts and Monsters; what! dash Children, rip up Women, God forbid; I doubt not but he spake them really as he thought. All the Prophet Answers; Thou shalt be King over Syria, thou shalt have Power, Provocation and Temptation, and then see what thy wicked Heart will do. I doubt not, should one have told Judas that he would betray his Master with a Kiss, sell his Lord for Thirty Pence, he would stoutly have denied it. Peter did not know how much Corruption was in his Nature left, that Sinned so fouly, and deny'd his Master so grosly, with Execrations and Damnings; but Christ knew before-hand. Little did David think whither a glance of his Eye would lead him to Adultery, Dissembling, Murder, lying in the Sin, some think near a Twelve-Month. How is it then with poor un-converted Sinners that have no Light to discern this evil? Now because they can't see this, they can't Repent, nor bewail, nor strive against it, and so are deceiv'd, and undone.
2. With respect to the outward actions, though notorious and gross, yet have Men slights and subterfuges to deceive themselves. E. Gr.
1. By denying the Fact, though never so Guilty, known to themselves, if not to many abo… them, yet stoutly deny it. The filthy Harlot eateth and wipeth her Mouth, Prov. 30.20.saith, I have done no wickedness. See Gehazi, I have been no where. How boldly do Sinners speak to God and his Prophets,2 King. 6, 25. and deny what is laid to their Chage? God says, Mal. 1.7. Ye have offer'd Polluted Bread: They answer, Wherein have we Polluted thee? God says, Chap. 2 last, You have wearyed me with your Cries: They answer, Wherein have we Wearied thee? God says, Chap. 3.8. Will a Man Rob God? Ye have Robbed me. They Answer, Wherein have we Robbed thee? They put God to prove his Charge against them. Again 13 v. Their words have been stout against me; yet they say, what have we spoken so much against thee? Alass Sinners, our boldness and denying will not clear us, or bring us off; this may do amongst Men, not with God. You find they think to answer God boldly at the Last Day. Mat. 25.42. &c. When saw we thee Naked or Sick, and not Cloathed and Visited thee.
2. By putting fair colours on the foulest practices,Isa. 5.20. as by calling things by other names as Good Evil, ay, and Evil Good, as calling Drunkenness good Fellowship, Idleness and Sloth, and unlawful Games, innocent …ecreation and Refreshment; should we answer all those as we pass along, and ask you what so great work have you done, that you need this Diversion and Refreshment, …ing Covetousness, and Earthly-mindedness, honest thriftiness, and taking care of the Family, and not be worse than an Infidel; call Carnal Sinful compliance with evil Customs, Fashions, Company and Times, only Christian Prudence and Peaceableness. Men have got a new Name for every Vice; now is it any thing the better for me, when I am drinking down a Cup of deadly Poyson, and others say, Take heed, and you reply, it's an innocent Cordial, or it's but a Cup of harmless Water: Our names of things do not change the nature of them; I could give you many Instances. What though Saul pleaded hard and earnestly, 1 Sam. 15. What good words, v. 13. Blessed art thou of the Lord, I have perform'd the commandment of the Lord. Ay, said Samuel, v. 14. What meaneth then the bleating of the sheep, and lowing of the Oxen. Then Saul tries another way, v. 15. 'Twas the people, and they spar'd the best, and that is to Sacrifice to thy God, Samuel and the rest are destroyed, and that utterly. Ay, but Saul, all this will not do: No, no, thou didst fly upon the Spoil, v. 19. Saul still stood to it, That he had done all well. v. 20. No, no, Saul, v. 22, 23. this will not make amends for thy Wickedness and Disobedience, all good Words and Sacrifices are rejected: Well, Saul Confesseth, and Excuseth, and begs Pardon. 24, 25. Nay, said Samuel, God hath Rejected thee. v. 26. No, Saul thy Heart is not right with God. v. 28. My Dear Friends, please not your selves with fair pretences, all good Words and Names will not cure a bad Heart and fowl Actions.
Thirdly, by Extenuations. Gross Sins are shrunk into Venial Slips, Enormities must pass for Infirmities. As of Zoar, is it not a little one? and as Jonathan, I have tasted a little Honey, and must I dye? My Sins are not so many nor so great; besides my Temptations are such I can't help it; I have a bad Nature, apt to be passionate and froward, of an hot constitution and must Drink; I am weak and sick, and can't Work; I am unlearned, and can't Read and Pray; And thus many ways do all Sinners excuse, and lessen their Faults; and instead of Sorrow and Amendment, they plead for them, or not against them; they will cast the blame on others,Gen. 3. as Adam on Eve, and Eve on the Devil, but for all that they both suffer'd deeply: Some cast it on the Muses; it's true, they may neglect to give warning and speak plainly, and your Blood may be requir'd of their hands; ay, but for all that you shall dye in your Sins.Ezek. 3.18. What shall be said or done to convince the most of this horrid gross self-undoing deceit? Many say, my Parents bred me not to Learning; had they not put you to work and Trade, would you therefore stand, and say, I will not Labour. Men are not so easily cheated about the matters of this World, and the things of this short frail Life.
Secondly, Self-Love will perswade a Man to Arrogate to himself that good, which he hath no Title to, or to magnifie every thing beyond its due bounds, which hath the best appearance of good in him: You see what Love to Friends, Relations, any that are kind and bountifull to them, will make them speak for them, cry them up beyond their deserts, and beyond all what their Neighbours know; it may be they know much to the contrary: Thus the silly fond sinful Wretch fancies great matters, and admires himself for little or nothing. E. Gr.
A Man may think himself, a sound Christian, a sincere Convert, because he hath Read the Nature of true Conversion, because he knows there must be Faith, Repentance, hatred of Sin, Love to God, &c. but never considers how either of these appear to be in him. He mistakes the Picture and Counterfeit of Grace, for that which is real; as when a Man takes up false notions of Faith, yet he believes a God, so do the Devils, and tremble too; He believes Christ came into the World to save Sinners; so do many that never believe in him, that never Love him, cleave to him, depend upon him, submit to him as their dear Husband, Head and Saviour, as their King and Lord; nay Glory, and Boast of him: Thus many mistake Repentance, when 'tis very far from that. 2 Cor. 7.11. Shewing it self by those Gracious Effects working in them, that carefullness to please God, that clearing themselves of all Guilt, that Indignation against Sin and themselves for it, that fear of Sin, and of God, that vehement desire to please God, that Zeal for his Glory and against Evil, that Revenge against themselves; And thus approving themselves in all things true Penitents and sincere Converts: What small matters content the most, he may think the external bodily Exercise in Religion to be enough; and because he finds Heart-work difficult, wholly rest in the bare performance of Duties, which profits little or nothing at all, without the power of Godliness, that bears down Sin, breaks thorow difficulties, and reaches up to Heaven. How many Glory and boast as the proud Pharisee of Fasts and Alms and good Works? Luke 18.11.and yet all rejected. Many think, because they are Sober and Innocent, and hurt no body, though they hurt themselves continually, that all is well. Much might be said here to convince and undeceive, were it proper to this Head. Not only the Tree that brings forth bad Fruit, but the Tree that brings forth not good Fruit, must be hewn down, and cast into the Fire: Not only the Wicked Servant, that wasts his Masters Talent in Ryoting, and Drunkenness, and Excess, but the Servant that lays up his Talent in sloth and unprofitableness, is a wicked and sloathful Servant, and must as unprofitable, be cast into Hell. It's not enough, not only, not to Swear or Curse, or speak filthy or prophanely with my Tongue, but do I praise God with my Tongue, and speak to the edifying of others, that the Ear which hears me, may bless me. So may I instance in all other Talents.
2. Another false Glass. Men deceive themselves, when they view their Spiritual State through the Glass of other Mens Opinions of them. An Hypocrite applauds himself in the esteem which he finds with others; This the Text expresseth by rejoycing in another. John 7.47, 48, 49. Have any of the Rulers or Pharisees believed in him? Ye are deceived, ye are Accursed. Thus Men readily pass Sentence according to the Noise and Applause of the world. Now this must needs be very false, at least a doubtful, and uncertain Representation. How is it possible for others to know their Hearts; they hear their Words, see their Actions, and it may be not many of them, at lest them that conceal and hide the uncomely parts; you cover your Deformities, and appear in the best Dress to the World, and they know not your Desires, your Aims, your Ends, your Down-lying, your Up-rising, what you Love or what you Eat. Sometimes they applaud you, for that God may abhor you. How plain is that to the Scribes and Pharisees, Luke 16.15. Ye are they which justifie, their selves amongst Men, but God knows their Hearts; for oftentimes, that which is highly esteem'd amongst Men, is an Abomination in the sight of God. That we may be thought great Devotion, Strictness and Severity, God may know and abhor for Pride and Hipocrisie.
3. A Third false Glass. When Men compare themselves with others whom they judge much worse. They are apt to conclude themselves truly and sufficiently good, because they are not so bad as some others: Thus the Pharisee, I am not such a Sinner; nor as the Publican. This seems directly intended in the Text, and intimated again, v. 4. Then shall he have rejoycing in himself, not meerly by comparing himself with others. It's a weak Argument for a Man to prove himself good, because others are very bad. What Help or Relief is it to me, if they miscary, and I too; in Hell they shall be Hypocrites and unbelievers, as well as Drunkards and Theeves, and Murderers and Fornicators.John 7.48 49. Ch. 9.34. The Pharisees rais'd the reputation of their Sanctity, by vilifying others. This swells Men with Pride, and begets Censoriousness and Bitterness, and is so far from being a fruit of the Spirit,Gal. 5.20, 21. Mat. 7.3, 4. that it's apparently a work of the Flesh, and is a symptom of Hypocrisie. God never made other mens lives a rule for us to walk by, or try our selves by. The Apostle, so good a Man, advises them to be followers of him, no further than he followed Christ. This is the great, common, and dangerous snare. My Neighbours do no more, or not so much as I, I see the best of my Friends and Acquaintance have their failings as well as I, and so had the Good Men in Scripture. I fear such and such are not right that I know, but I thank God it's not so with me. It may be they see and think as bad, in and of you, and please themselves.
False Glass, when Men compare themselves with themselves,2 Cor. 10.12. and find that they have given over the practice of some sins, which they formerly walked in, and taken up the performance of some external exercises of Religion, which before they slighted or neglected, they upon this, conclude, that they are sound Christians; as when the Drunkard refrains his intemperate Cups, and prays in his Family, but Partial Reformation is consistent with a state of Ungodliness, as we see in Ahab, 1 King. 21.27. and Herod, Mark 6.20. Sin may be left when it's not mortfied, we may be weary of the World, before we are wean'd from it. Lust may shift from one extream to another, Rom. 2.22. thou that abhorrest Idols, dost thou commit Sacriledge; some turn from one prodigality, and excess to covetousness; others from a penurious scraping Life to extravagancies and spending. Some, their Lusts leave them as uncleanness and rioting, before they leave them. And yet how many deceive themselves with a little partial amendment without any real, thorow, and universal change.a quatenus ad omne valet consequentia. Do not hate sin as sin, and so hate every sin; as he that hates a Toad, as a Toad hates every Toad, the nearer it comes to him, to his bosom, the more start from and cry out against it. A Swine may be in a clean Pasture, yet the nature is not chang'd, but it gets to the Mire, and will wallow in it again. Where this real change is, its from a Lion to a Lamb, an heart of Stone made an heart of Flesh:1 Cor. 6.9, 10. all old things are done away, and all things become new; such were some of you, but you are wasted, but ye are sanctified, but ye are justify'd in Christ and by the Spirit; cleansed from all filthiness of Flesh and Spirit, and sanctify'd throughout in Body, Soul and Spirit.
3ly. Self-deceiving Conclusions, when Men put fallacies on themselves.
This may be done two ways.
1. When the Proposition they lay down is true, but the assumption is false, or they draw inconsequent Inferences from true Propositions, but still the conclusion is false.
2. When they build on false propositions, as if they were true.
1. When the Proposition is true, but the Assumption is false. e. gr.
He that believes shall be saved, John 3.18. Acts 16.31. and then assume, but I believe, and conclude therefore I shall be saved. The promise is most true, but many err in the application as to themselves, when they are really destitute of that saving lively working Faith, to which the promise is made, Now would Men take pains, to search what manner of Faith that is, which is sowing: A Faith that worketh by Love,Heb. 11.1. a Faith that makes things absent really present; such receive Christ as King, Priest and Prophet,John 1.12. as your Head and Husband, as your Life and Salvation, as your All, and receive power to become the Sons of God; that is to Love, Honour and Fear God as your Father, and are made like unto him; and then on the other hand would they bring their Faith to this Touch-stone and Tryal, they might find it nothing so, but Presumpsion and Delusion. So for Prayer, Rom. 10.13. Whosoever shall call on the name of the Lord shall be saved; but I pray daily, therefore I shall be saved: But then search what Prayer it is that is well-pleasing to God, and God to the Soul. It must be sincere and fervent, and of the Righteous, Pray and not faint, Pray with the whole heart, not regard iniquity in the heart. Jer. 29.12. Ye shall call and pray, and I will hearken; but mistake me not, it's not any kind of Praying. v. 13. Ye shall seek me and find me, when you shall search for me with all your heart.
2. When Men lay down that for truth in the main Proposition, which is indeed false; and then the ground-work failing, whatsoever is built upon it must needs fall. When Men make those Characters and Marks of Gods Children, which God made not so, nor will own. Thus Men thorow wilful ignorance, sloth, and inconsideration, will run themselves into destruction, say God and his word never so much, nor so plainly against it. Men are not so gross, as to declare, they will run to Hell, and not hearken to God; though some are so bold and impudent, as to declare against Gods Commands, and say they will not obey. Yet others are more modest and cunning, and will pretend somewhat for their sloth and sinfull condition, and hope, at least pretend, all will be well, though they scarce believe it themselves.
Prop. I.That such as live under the Gospel, are Baptiz'd, own God, and Christ, and the Word, hear the word, receive the Lords Supper, read the Bible, Pray in their Families, shall be sav'd: But I am the person, therefore I shall be sav'd. Here the Assumption may be true, and yet the Conclusion may be false, because the first Proposition gives a very imperfect Character of one that is truly Godly and shall be sav'd; for neither one, nor all these things together make up the description of a truly Godly person. These are great external Priviledges, but you scarce believe so of many that you know, who enjoy all these that you judge are Covetous, Proud, Bisterous, False, Wanton, and what not. What think you of Judas, and many others; many hearers of the Prophets. Ezek. 33.31, 32. Isai 5, 8.2, 3. and many Followers of Christ and the Apostles. The Word tells you plainly, they were not all Israel that were of Israel.
2. Prop. That such as prosper in the World are beloved of God with saving Love; but I prosper, therefore. The Assumption may be true, yet the Proposition is false, and so may the conclusion be also. Because such as are hated of God may prosper in the World. How many think surely,Ps. 37. Ps. 73. in his infoelicius foelicitate peccantum. God doth not hate me, so as to cast me off. I go on, and prosper, and wrong no body, though I do not pray and read, and repent, and discourse Godlily as others. This Conclusion is falsly drawn, Psal. 53.21. These things hast thou done, or not done otherwise as I commanded, and I kept silence, therefore thou thoughtest I was altogether such a one as thy self, as if I lik'd thy course. But thou art deceiv'd, and that thou shalt soon know when I reprove, or severely punish thee, and set all thy sins in order before thine Eyes, not one forgotten; therefore take the advice, v. 21. Now consider this, least thou be utterly destroy'd. So Eccles. 8.11. Because Sentence against an evil work is not executed Speedily; because God doth not strike down the Drunkard on the Ale-bench, quaffing and swearing, nor strike the prayerless wretch dead,Heb. filled. as he goes into his Bed of sloth and security, therefore your Heart is fully set, or carried with full Sail, as the 70 understand it, or as some, is bold and presumptuous; that there is no danger. Ay, but 12, 13. v. it's their mistake, though he does evil an hundred times, and his days continued, yet it shall not be well with him, nor shall he prolong his days; that is very long, it's but a shadow. But should he live an hundred years quiet in sin, he shall dye accurs'd, men may be preserv'd in, and deliver'd out of great Troubles, and yet not sav'd from Hell.Mat. 18.27, 34. That was but a Reprieve and Temporary deliverance, and pardon of that unmerciful Servant
They that have been long, and sorely afflicted, are in a likely way to be sav'd from wrath in the life to come; but I am Poor, or full of Pain, or crost in the World many days,Isa. 26.10, 11. and therefore I hope God, will pity and save me. Thus Sinners abuse Gods dealings every way, if they prosper and live long, then they presume and abuse his forbearance and bounty; if God strikes them and crosseth them, then they murmure or hope that's all, and it's as much as your sins deserve. It's true, afflictions are ordinarily attendants on Gods Children in this Life,Heb. 12.5. God loveth them, and deals with them as Sons, and not as Bastards, but yet God sorely Chastises the wicked in this Life, some drops of their scalding wrath falls on their heads here, before the fierce shower of his vengeance overtake them. He does skirmish with Sinners here, but then poure out the full Vials of his Wrath; he reserveth them for the day of Judgement. It's when afflictions do Men good, purge away their Sins, yield afterward the peaceable fruit of righteousness, that they prevent future wrath. A Righteous Man falls and riseth again, but the wicked fall into the miseries, as one falling down a Precipiece, or steep Hill, never stop till they come to the bottom of Hell. Alas, you can't think your Sufferings can make amends for their Sins; if they could they would not turn hence,Rom. 8.18. nor compare between those sufferings and that Glory, though they may work and fit us for that Glory. 2. Cor. 4.17.
He that doubts not of his good Estate,Prop. IV. but finds Peace within in his Conscience, is in a good safe Condition: But I thank God, I have no trouble, nor ever had much; I Sleep, and Eat, and Drink, and Work, and Laugh, and am Cheerful, and know no inward Sorrow or Remorse: And do not Hundreds and Thousands more, that you see nothing in them commendable or praise-worthy. It's better you did search your Hearts, find out your Sins, were troubled. God says, Blessed are they that Mourn, Mat. 5.1.that is for Sin, they shall be comforted, and Blessed are the poor in Spirit, and the meek; and bids those that are weary and heavy laden to come to him for rest for their Souls,Mat. 11.28. and not find it in themselves: He dwells with delight in the humble,Isa. 59.15. broken and contrite Soul, to receive him; and a broken Spirit is well pleasing to him: Now their Peace may be from ignorance, or carnal security, or hardness of Conscience. How sad is it, that Men should deceive and render themselves on this account; better weep now for Sin, then weep and wail and gnash the Teeth in Hell for ever.
Prop. V.Such as speak against Sin in others, are safe themselves, but I cry not against the Pride of some, the Covetousness of others, and indulge himself in greater. Mat. 7. begin. Some can see a Mote in anothers Eye, and not a Sin so big as a Beam in their own. You may hear persons notoriously Greedy, and Covetous, and condemn others for the same Sin. How large is appearance on that, Rom. 2.2, 3. Thinkest thou, that thou shalt escape the Judgement of God, because thou Judgest another. Nay, you may condemn that for Sin which is not so in others, and you guilty of great Sins.Mark 7.5, 6. Christ Condemns this uncharitable censerious Spirit, and checks it severely. None can think that Christ justified the Adulterous Woman, only bids them look at home; except you repent you shall likewise perish, that think Gods Judgements just on others, their turn is coming also. The Scribes and Pharisees condemn Christ for Sabbath-breaking, for eating and drinking freely with Sinners, &c.
I might name many others, as they who live honestly, and pay every man,Mat. 19.20. and serve God as other men do, are well enough. Such as profess the true Religion: I own the Articles of our Faith, keep my Church, am against those that are not of my Religion. A Man may be of the true Religion, and yet not true to, and in his Religion. Psal. 73.1.Tit. 1.16. Truly God is good to Israel, ay to such as are of a clean heart.
All the Application I shall make at present as to this head, is to beg you to apply it all to themselves, say I am very apt to deceive my self, and be miserably undone. All I am and have lie at stake, I am like to throw away all. Nay, I am doing it, whilst I am in this body, now casting for Heaven and Hell, and I see not only the most of others, but I am like to perish.