A second guide to heaven shewing that it is every mans indispensable duty and interest to secure heaven for himself ... : likewise representing to consideration the common and notorious neglects and mistakes about this business of so great concernment, the saving or losing self / by S.H. ...

CHAP. VIII.

2. Query. Whence is it, that men are so apt to deceive and lose themselves, when nothing is so near and dear and nothing can make amends for this loss?

This is worth our serious Enquiry.

1. IT is from our selves.

2. From others.

I could give many Reasons from our selves.

1. Here is one in the Text, because we think our selves to be somewhat. It's hard to convince Men, that they are nothing, Men will deceive themselves. Who could imagine, that men should be poor, and blind, and miserable, and naked, and yet think themselves rich and need nothing, Rev. 3.16, 17. men are not such Fools and so mi∣staken about this World. Will any men sow Chaff, and expect to reap Wheat? And the Apostle says, Be not deceived, God is not mocked; no doubt of that, if we deceive our selves and others, God cannot, will not be cheated. Hear v. 7. following my Text. For whatsoever a man soweth, that shall he reap.* 1.1 Who doubts of that? yet v. 8. though men sow to Corruption, and for Hell, they hope to reap Heaven. Again says the Apostle,

1 Cor. 6.9. Know ye not, that the unrighteous shall not come to heaven, be not deceiv'd? inti∣mating, that such gross abominable sinners are apt to deceive themselves, and Idolaters, and Adulterers, and Drunkards, that live and dye so shall be sav'd; ay, but they are deceiv'd. Now is not this common amongst us, do not such as never pray, such as are ignorant, prophane, idle, ready for every evil work, reprobate to good, lye down and rise up, bid their Neighbour good mor∣row and good night, eat and laugh, plow and sow, and reap, take all the times and seasons, and never fear Hell, nor care for Heaven, and yet doubt not but all will be well, and be angry, if any question or doubt of it.

2. From non-consideration, from want of serious consideration, and diligent search and enquiry. Men will not sit down and consider what they are, what they ought to be, what they might be, what they are do∣ing, nor whither, they are going. They are not at leasure, at least not at present, it may be they may hereafter. I doubt not but there are many in Hell, that did resolve to call themselves to a strict account once be∣fore they died, but that once never came. One adviseth, he that would resolve to repent One day before his death, should this present day, because he knows not whether he shall have a morrow. Oh! that men could be brought to this great duty of Self-examina∣tion,

and serious Consideration, and to put some close and searching questions to them∣selves. Am I really converted, and new-born, or no? Am I a Child of God, or the Devil? Certainly there is and must be a vast diffe∣rence betwixt Heaven and Hell, and there must be a very great difference betwixt the Heirs of such Glory, and the Fire-brands of Hell. Can I think, God will give such match∣less Glory to the one, and throw the other into unquenchable burnings, but that he makes a mighty change on the one here? Wherein doth it appear, that I differ from others, that I fear are going in the broad way to destruction? What do I more than o∣thers, do not even the Worldlings and Car∣nal the same? What if I should be deceiv'd and undone to all Eternity? What if I cry peace to my self, if God speaks not peace, if his Word speak no peace, if mine own Conscience and Life speaks no peace? What small matters do satisfy and content the most? Had they no better Evidences for their Estates, no better grounds to Hope well, as to their Health and Lives, than they have about their Souls eternal Life, how uneasie and restless would they be? But men will not set some time apart, sit down alone, search their Souls and Lives, debate matters with themselves; some such questions as these may be of a great use. I know I was born in sin, and conceiv'd in iniquity, have I found any real change, can I say, whereas I was

blind, now I see? Again, every day I am bu∣sie, Head, Heart, and Hands employ'd. Are my thoughts Spiritual and Heavenly? Can I say to God,* 1.2 my meditation of thee is sweet, and in the multitude of my thoughts, let them be of the great and rich things of the World,* 1.3 * 1.4 or of the troubles, crosses, and losses, thy comforts delight my soul. Nay, cry out experimentally, How pretious are thy thoughts to me, O God, how great the sum, more than the sand, when I awake I am still with thee. Do I love God with all mine Heart and Soul, and hate every false way? Do I pray as one that believes God will hear and answer? What are all my Prayers, if they do not reach Heaven, and mine Heart and Life? Do I believe that some mens Prayers are an abomination,* 1.5 as well as their swearing and cursing? Do I groan and sink under the sin I confess and beg pardon of? Do I grieve, weep in bitterness of Spirit? I must weep now, or roar in Hell. Am I restless, crying mightily and continually to God, till I ob∣tain pardon, peace and healing? Alas! the most do but trifle in their solemn addresses to God? Where are the Persons that do pour out their Souls in Complaints and importu∣nate Requests? Do I verily believe, that God delights in those Prayers,* 1.6 and not delight in them my self? Why should I deceive my self with empty dead services, that God is not, cannot be pleas'd with, as good never a whit, as never the better? How many, would they

sit down and consider, would find, that they verily believe God will not hear them, nor regard such work; is it such a Prayer, such a Fast, such hearing as I delight in? And therefore have they not boldness in God's presence. Thus may you search and inquire as to every Duty, and the whole course of your lives. Consider and enquire, am I now doing what God requires, both for matter and manner; can I expect God should say, Well done, good and faithful Servant, when I am doing little or nothing that is good? Can I believe that this is stri∣ving to enter in at the strait Gate, at least so to seek as to be able? May I not fear,* 1.7 though I should at last say, Lord, open, I have heard many Sermons, read many Chapters,* 1.8 that God should say, depart, I never knew you, that is, to approve of you, or delight in you. I knew your Hypocrisie, but not your sinceri∣ty. Can I think that all I do from morning to night,* 1.9 from the beginning of the Week and Year to the end, is running, and so running as to obtain. Is this striving as for the Ma∣stery, fighting as for a Crown? Is this idle, lazy, sensual, vain, unprofitable life, labou∣ring and watching, and taking Heaven by violence? For the Lords sake, for your Souls sake, search and deceive not your selves. Would you but bring your Hearts and Lives, words and works to the Touch-stone, to the Balance, to the light of the word, and stand to a trial? What trash, what triflings would

you find much, that now goes for duties and services. Alas! men will not be faithful to themselves.

1. Did Christ, the Apostles, the Prophets, and all the good men of old thus live as I do? Did not they deny themselves, go cross to the stream and course of this wicked world, were zealous and abundant in doing good; pray morn and even and at noon, seven times a day pray, praise, meditate on the word day and night, have respect to all God's comman∣dements? Now I hope for the same mercy, call the same God Father, hope he will love and defend me as them; why then should I not do the same work, as well as expect the same reward? If I have Jacob's God and re∣fuge, I must have Jacob's hope and reliance; if Abraham's blessings,* 1.10 have Abraham's Faith, Obedience, Self-denial, be ready to offer up our Isaac's also. I know not, why we should not labour to be as any of those before us; pray and praise, and love as much. Can we think, that those things were written only for us to read what they did and said?* 1.11 why, they are gone to Heaven, but we must believe the same, do and suffer as they. The Apostle plainly says, Heb. 6.11, 12. Every one of us must shew the same diligence to the full assurance of hope to the end, nor must we be slothful followers of them, who through faith and patience inherit the promises; that is, if we will come to their end, to their rest and happiness, we

must tread in the same steps, go the same way daily.

2. Can we imagine, that God should give so many counsels and warnings, so many precious choice encouragements, promise such great and good things, only for us to live careless, loose, slothful lives? Need so much be said, to persuade me to rise, eat, drink and be merry, or walk in the Fields, follow my Trade, it may be pray or read a quarter or half an hour; on God's day read an hour longer, hear a Minister pray and Preach an hour or two, get home and eat and drink and never speak of the word more; though never so many rules, follow not one of them farther than it consists with mine ease, interest, or humour?

1. Would a man consider things aright,* 1.12 is this to be stedfast, unmoveable, always abounding in God's work, because God will abundantly reward us;* 1.13 is this to be fervent in Spirit, not slothful in business, to give all diligence, to work out our Salvation? Is this to spend our selves and be spent, to pray without ceasing, to pray evermore, to watch and pray, to pray and not faint, Luke 18.1. need we put on the whole Armour of God for this? Eph. 6.10. to 17. need we a Breast-plate, an Helmet, a Shield, a Sword for this? Need we watch and take heed, and keep our Hearts with all diligence for this?

2. Are we not asham'd to think, that God should give us his Spirit, his Grace, his Mi∣nisters, his Gospel, such a blessed Word to enable us, and yet to do nothing; that God should change us, turn us from darkness to light, open our Eyes, Ears, and Hearts for nothing? Did we but consider how many expressions there are in Gods word to this purpose; that his Grace shall be sufficient; that his strength shall be manifested in our weakness, what to do just nothing, or what is worth nothing? Are we not born anew to great and high things?

3. Can we enjoy such rich, choice, and distinguishing priviledges from the rest of the World, and not do more than they? What be God's Children, Christ's Brethren, his Members; and all for mean low work. Say, what the Children of the King of Heaven do such low fordid things, such base vile things? Would men but put some searching questi∣ons, how soon would they shake their confi∣dence, and yet so easily deceive them∣selves?

4. Am I not asham'd and confounded to think, that God should now promise, and at last give, a Crown and Kingdom unto me, that am so slothful, careless and unprofita∣ble? Its true, I enjoy great Priviledges, but do little work; I confess, the best and most faithful unwearied Servants must acknow∣ledge, that the doings as well as sufferings of this present time, are not worthy to be

compared with the Glory that shall be re∣veal'd in them, and wonder, that their light work, which is but for a moment, should, thorow rich Grace, work for them a far more exceeding and Eternal weight of Glory, and it may be well said,* 1.14 that Eternal Life is the free gift of God; and that its their Fathers good Pleasure to give them a Kingdom; there is no compare between the work and the wages; therefore God says, Well done,* 1.15 thou good and faithful Servant, thou hast been faithful over a few things, I will make thee ruler over many things. But then how can I, that have not only laid up many of my Masters Talents in sloth and idleness,* 1.16 but have wa∣sted away most of them in sin and excess, ex∣pect that God should say well done? When I have neither been a Servant, nor good, nor faithful in a few things; but rather expect he should say, thou wicked and slothful servant; take all from him, and cast that unprofitable servant into outer darkness. Why should we thus flatter our selves? When God says, not only the tree that brings forth bad, but the tree that brings not forth good fruit, must be hewn down in judgment and cast into the Fire.

2. From others. Another great cause of our deceit, is, from others; but this also ari∣seth from our own folly and wickedness; o∣thers could not hurt us, were it not from our selves.

1. By comparing our selves with others, 2 Cor. 10.13. measuring themselves by them∣selves, and comparing themselves amongst themselves, they are not wise. Men are apt to think, I am not worse than my Neigh∣bours, and most about me are as bad one way or other as I am, and they are not trou∣bled, and why should I be so inquisitive and solicitous? Indeed here and there is one, or a few, more precise and exact, but those have their failings another way. I will venture with the rest; this is a dangerous snare; men argue not thus as to this World; my Neighbours are many of them poor, and therefore I will not endeavour to be rich. But God plainly tells them, that the most go on in the broad way to Hell, and that you must not follow a multitude to do evil. There was but one Noah, one Lot, one Mi∣caiah; was it any ease or relief to them, that they all perisht together? but if those that appear good are bad otherwise, God casts them off, if really bad; if but failings, God is severe against them, as against Moses, Aa∣ron, David, Eli, and many others.

2. By resting upon the judgment and ap∣probation of others, or rather upon their connivence, silence and forbearing you.

1. It may be, others say nothing to you, let you alone from day to day, and week to week. It may be Relations, near and dear Friends, some careless Parents. You may

be apt to think, (if you think any thing at all about it) were my condition so bad, so ve∣ry dangerous, some would be so kind to tell me mine own, and warn me to flee from the wrath to come. But we meet each other of∣ten, salute kindly, enquire of the bodily welfare, about the times and our affairs of the World, but not one word of God, nor about our Souls; surely therefore there is no danger. But,

1. Consider that few, very few, are really concern'd about their own Souls, and there∣fore you can't expect they should be so about yours: They are sick themselves to the very Heart of the same Disease, of sloth and carelesness, and sensuality, and can you rea∣sonably expect they should reprove, or warn, or exhort you to those duties, that they do not mind themselves? besides, they are busily employ'd about the same worldly designs and matters, as you are, and are not at leasure, nor have they any Heart for these great and spiritual things; they are of the World,* 1.17 therefore speak they of the World. Christ makes a great difference betwixt his and the rest. John 17.14, 16, They are not of the World, even as I am not of the World, therefore the World hateth them. Now, were you ever hated and persecuted, because you differ from the World? you rather please your selves, that you agree with them.

2. Those that are concern'd about their own Souls, yet know, that you will not take it kindly, if they speak plainly to you: You know not their thoughts of you by their silence. Most think hardly of each other, though few speak plainly and freely; judge not by their silence, that they approve of you. There are very few faithful Friends to Mens Souls. It may be some are so guilty them∣selves, that they are asham'd, as well as afraid, to reprove, warn or admonish you.

2. It may be others commend you to your faces, think well and approve of you, this is a dangerous snare; and yet it doth please and tickle the most; but what is this, as to the goodness of your condition? Men are very false and deceitful, and may commend you, when in their Hearts they condemn you; they are weak and shallow, and see not your insides, nor know your Hearts, and observe but little of your actions, and are apt to pass a false judgement for or against, as they are pleas'd and affected. They know not your down-lying and up-rising; besides, 'twil stand you in no stead, Luke 16.15. Rom. 2. last. Whose praise is not of Men, but of God. 2. Cor. 10.18. Not he that commendeth himself, nor whom Man, but whom the Lord, commendeth, is approved.

Notes

• * 1.1

  Gal. 6.7, 8.
• * 1.2

  Ps. 104.34
• * 1.3

  Ps. 94.19.
• * 1.4

  Ps. 139.17, 18.
• * 1.5

  Isa. 1.11. to 14. ch. 66.3.
• * 1.6

  Luke 18.1 &c.
• * 1.7

  Luke 13.24.
• * 1.8

  v. 25, 26, 27. Math. 7.25 26.
• * 1.9

  1 Cor. 9.24, 25, 26. The slug∣gard lying lazy and i∣dle, said, O utinam hoc esset laborate.
• * 1.10

  Ps. 146.5.
• * 1.11

  Rom. 15.4.
• * 1.12

  1 Cor. 15. last.
• * 1.13

  1 Pet. 5.5. to 11.
• * 1.14

  Luke 12.32.
• * 1.15

  Math. 25.21.
• * 1.16

  v. 26.28, 30.
• * 1.17

  John 8.23.