3. Again, there is another ground, that corrupt nature, in this like the devil and sin, which never appear in their o^vn colours, sets a man on this way. Who would not hate the devil if he should appear in his own like- ness ? or sin, if it should appear in his own colours ? And therefore wit stretcheth itself to find out shifts. For, says the heart, unless there be some shifts and pretences to cover my shame, I shall be known to be what I am indeed, which I would be loth were done. I would have the sweet but not the shame of sin, the credit of rehgion, but not pvit myself to the cost which Cometh with true religion, to deny myself. Corrupt courses never appear in their own colours. They are like the devil for this.
4. Aiid then, again, naturally there is a great deal of luipocrisy in us. We may do duties to satisfy conscience, for somewhat must be done, to hear now and then, read and come to prayer betwixt sleeping and waking, yawning prayers, when we can do nothing else. Somewhat must be done. Conscience else will cry out of us that we are atheists, and shaU be damned. Some slubbering service must be done therefore. Yet notwithstanding, herein is our hypocrisy, that we cannot bring our hearts to do it, as it should be done, to purpose ; for though it be true that there is much im- perfection in the best actions, the best performances, yet this is hypocrisy when men do not do it as God may accept it, and as it may yield them- selves comfort. The heart draws back. Duties it will and must do, but yet will not do them as it shall have comfort by them. This is inbred in the heart naturally. Conscience forceth to do something, though the flesh and corruption pulls back. This is the disposition of all men, till they have got the victory of their own atheistical hearts.
5. And then, again, another ground may be this, a false conceit of God and of Christ, that they will take anj'thing at our hands. Because we love ourselves, and think that we do very well, we think that God is such a one as we are, as it is, ' Thou thoughtest that I was like unto thee,' &c., Ps. 1. 21, that God will be put off with anything, and any excuse will ser\'e the turn. You have not a swearer, a filthy, careless person, but he thinks God is merciful, and Christ died for sinners ; and I was provoked to it, &c. Still he thinks to have some excuse for it, and that they will stand good with God, This atheism is in us naturally, and when we are palpably to blame in the judgment of others and ourselves in our sober wits, yet we put more ignorance and carelessness on God than on ourselves. ' Tush, God re- gards it not.' It is the times. I would be better. It is company whom I must yield unto, &c. They think God will accept these things from them.
6. But one main ground thereof is, the scandals that u:e meet ivithal in the world, which, indeed, is a ground, because our own false hearts are willing to catch at anything. You see, say they, these men that make profession of re- ligion, what they are ; and then the devil will thrust some hypocrisy ■■■ into the profession of religion, and they judge all by one or two, and will be sure to do it. Therein stands their ingenuity ; and if they can see any infumity in them that are incomparably better than themselves, Oh, they are safe.
« Qu. ' hypocrite ?'— G.
Cant. V. 3.] * i have put off my coat.' 91
Here is warrant enough to dislike religion and all good courses, because some do and so,* as if the course of religion were the worse for that. Thus they wrap themselves in those excuses, as men do their hands to defend them fi-om pricks. This is the vile poison of our hearts, that will be naught, and yet, notwithstanding, will have reason to be so. The speech is, wicked- ness never wanted pretexts, which, as it is true of great wickedness, much more is it of that which goes in the world for drowsy lukewarm profession, under which many sink to hell before they are aware. They never want reason and pretexts to cover their sin. There is a mint and forge of them in the soul. It can coin them suddenly. Thus we see oui* wits do serve us excellently well to lay blocks in our own way to hinder us from heaven. We are dunces, and dull to do anything that is spiritually good, whereof we are incapable. But if it be to lay blocks in our own way to heaven, to quarrel with God and his ordinances, with the doctrine of salvation, wi& the instruments, teachers, and those that lead us a better way, that our vsdt will serve for. But to take a course to do us good another day, to lay up comforts in which we might end and close up our days, there we are backward, and have shift upon shift. This is added for the further explication of it, because of the necessity of the point ; for except our hearts be discovered to us, we shall never know what religion means, save to know so much as may, through the winding, turning, shifting, and falsehood of our own nature, bring us to hell. Wherein we are worse enemies to ourselves than the devil is, who could not hurt us unless we did betray ourselves. But he hath factors in us to deal for him. Our own carnal wit and affection, they hold correspondency with him ; whence all the mischief that he doth us is by that intercom'se that our nature hath with Satan. That is the Delilah which betrayeth all the Sampsons, sound worthy Christians in the world, to their spiritual enemies. Therefore, we can never be sufficiently in- structed what a vile natm-e we have, so opposite to religion, as far as it is saving. Corrupt nature doth not oppose it so far as it is slubbered over, but so far as may bring us to that state we should be in. We have no worse enemies than our own hearts. Therefore, let us watch om'selves continually, and use all blessed means appointed of God whereby we may escape out of this dangerous, sleepy disposition of soul, which cost the church so dear, as we shall hear, God willing, hereafter.