Part 62

This is the true character of a self-deceiving hypocrite.[36] He is neither so fully persuaded of the certain truth of the Scripture and the life to come, nor yet so mortified to the flesh and the world, as to take the joys of heaven for his whole portion, and to subject all his worldly prosperity and hopes thereunto, and to part with all things in this world, when it is necessary to the securing of his salvation: and therefore he will not lose his hold of present things, nor forsake his worldly interest for Christ, as long as he can keep it. Nor will he be any further religious, than may stand with his bodily welfare; resolving never to be undone by his godliness; but in the first place to save himself, and his prosperity in the world, as long as he can: and therefore he is truly a carnal, worldly-minded man; being denominated from what is predominant in him. And yet, because he knoweth that he must die, and for aught he knows, he may then find, against his will, that there is another life which he must enter upon; lest the gospel should prove true, he must have some religion: and therefore he will take up as much as will stand with his temporal welfare, hoping that he may have both that and heaven hereafter; and he will be as religious as the predominant interest of the flesh will give him leave. He is resolved rather to venture his soul, than to be here undone: and that is his first principle. But he is resolved to be as godly as will stand with a worldly, fleshly life: that is his second principle. And he will hope for heaven as the end of such a way as this: that is his third. Therefore he will place most of his religion in those things which are most consistent with worldliness and carnality, and will not cost his flesh too dear; as in being of this or that opinion, church, or party, (whether papist, protestant, or some smaller party,) in adhering to that party and being zealous for them, in acquiring and using such parts and gifts, as may make him highly esteemed by others; and in doing such good works as cost him not too dear; and in forbearing such sins as would procure his disgrace and shame, and cost his flesh dearer to commit them, than forbear them; and such other as his flesh can spare: this is his fourth principle. And he is resolved, when trial calleth him to part with God and his conscience, or with the world, that he will rather let go God and conscience, and venture upon the pains hereafter, which he thinks to be uncertain, than to run upon a certain calamity or undoing here; at least, he hath no resolution to the contrary, which will carry him out in a day of trial: this is his fifth principle. And his sixth principle is, That yet he will not torment himself, or blot his name, with confessing himself a temporizing worldling, resolved to turn any way to save himself. And therefore he will be sure to believe nothing to be truth and duty that is dangerous; but will furnish himself with arguments to prove that it is not the will of God; and that sin is no sin: yea, perhaps, conscience and duty shall be pleaded for his sin: it shall be out of tenderness, and piety, and charity to others, that he will sin; and will charge them to be the sinners that comply not, and do not wickedly as well as he. He will be one that shall first make a controversy of every sin which his flesh calls necessary, and of every duty which his flesh counts intolerably dear; and then, when it is a controversy, and many reputed wise, and some reputed good, are on his side, he thinks he is on equal terms with the most honest and sincere: he hath got a burrow for his conscience and his credit: he will not believe himself to be a hypocrite, and no one else must think him one, lest they be uncharitable; for then the censure must fall on the whole party; and then it is sufficient to defend his reputation of piety to say, Though we differ in opinion, we must not differ in affection, and must not condemn each other for such differences (a very great truth where rightly applied.) But what is it, O hypocrite, that makes thee differ in cases where thy flesh is interested, rather than in any other? and why wast thou never of that mind till now that thy worldly interest requireth it? and how cometh it to pass, that thou art always on the self-saving opinion? and whence is it that thou consultest with those only that are of the opinion which thou desirest should be true, and either not at all, or partially and slightly, with those that are against it? Wast thou ever conscious to thyself, that thou hast accounted what it might cost thee to be saved, and reckoned on the worst, and resolved in the strength of grace to go through all? Didst thou ever meddle with much of the self-denying part of religion, or any duties that would cost thee dear? May not thy conscience tell thee, that thou never didst believe that thou shouldst suffer much for thy religion; that is, thou hadst a secret purpose to avoid it?