But secondly;1 The chiefest use that we are to make of it is this; If it be so, if a mans condition must be one of these two, that either he is within the door in the Kingdom of God, or without, that though some are come near the Kingdom of God, some are farther off among those that are without. And again, among those that are within the door, some are farther in, some are not so far, some have proceeded farther into the Temple, some a less way, yet there are none in a middle way, but all are either within, or without, let us then learn to consider, what our condition is, let not our persuasion and opinion of our selves, hang between both, but let us come to this conclusion, to this disjunctive proposition, Either I am in the number of those that are good, or that are bad; either I am within the Covenant or without; and so consider in which of these two conditions we are: Men are exceeding apt in this case to deceive themselves; and therefore when the Apostle hath occasion to speak of this, he premiseth that still, Be not deceived, such and such shall not inherit the Kingdom of God: 2and so in Ephes. 5. 6. Let no man deceive you with vain words; for, for such things comes the wrath of God upon the children of disobedience: That is, men are exceeding apt to deceive themselves; to be pure in their own eyes, when they are not yet cleansed from their filthiness, to think their estate good, when it is not; and therefore, beware, take heed that it be not so with you. What a miserable condition is it, that when a man hath been at the pains to set up a ⟨p. 25⟩large building, he should then loose all his labour for want of a good foundation? that a man should do as the foolish Virgins, get oil in their Lamps, and make a great blaze for a time, and when they come to the very point, to the door, to the gate, then to be excluded: Nay, what a folly is it for a man to deceive himself in this. It may be, a man out of the corruption of his nature, may be willing to deceive another; but for a man to deceive himself, it is exceeding great folly. And truly, as it is said of flattery, none can be flattered by another, till first he flatter himself; So no man can be deceived by another, till first he be willing to deceive himself. Therefore take heed of deceiving your selves.
But secondly;1 The chiefest vse that wee are to make of it is this; If it be so, if a mans condition must be one of these two, that either he is within the dore in the Kingdome of God, or without, that though some are come neere the Kingdome of God, some are farther off among those that are without. And againe, among those that are within the doore, some are farther in, some are not so farre, some haue proceeded farther into the Temple, some a lesse way, yet there are none in a middle way, but all are either within, or without, let vs then learne to consider, what our condition is, let not our perswasion and opinion of our selues, hang betweene both, but let vs come to this conclusion, to this disiunctiue proposition, Either I am in the number of those that are good, or that are bad; either I am within the Covenant or without; and so consider in which of these two conditions we are: Men are exceeding apt in this case to deceiue themselues; and therefore when the Apostle hath occasion to speake of this, he premiseth that still, Be not deceived, such and such shall not inherit the Kingdome of God: 2and so in Ephes. 5. 6. Let no man deceiue you with vaine words; for, for such things comes the wrath of God vpon the children of disobedience: That is, men are exceeding apt to deceiue themselues; to be pure in their owne eyes, when they are not yet clensed from their filthinesse, to thinke their estate good, when it is not; and therefore, beware, take heede that it be not so with you. What a miserable condition is it, that when a man hath beene at the paines to set vp a ⟨p. 25⟩large building, he should then loose all his labour for want of a good foundation? that a man should do as the foolish Virgins, get oyle in their Lamps, and make a great blaze for a time, and when they come to the very poynt, to the dore, to the gate, then to be excluded: Nay, what a folly is it for a man to deceiue himselfe in this. It may be, a man out of the corruption of his nature, may be willing to deceiue another; but for a man to deceiue himselfe, it is exceeding great folly. And truely, as it is said of flattery, none can be flattered by another, till first he flatter himselfe; So no man can be deceived by another, till first he be willing to deceiue himselfe. Therefore take heede of deceiving your selues.
- 1Use 2.Vse 2.
- 2Ephes. 5. 6.
