Sermon V (continued, part 5)
If then it be a desirable thing m thine eyes to have a fair testimo of thine integritv, and to know of a truth, that thou fearest G'^ then studv thine heart, watch thy heart, keep thy heart.
4 Motive. Hoxff fruitful, sxveet, and comfortable icmdd all or^ nances and duties be to us, if our hearts wcrt better keptf
O what precious communion might vou have with God every tit
^^^ W«Y SAINTS WALK UNCOMFORTABLY.
him in that duty : They strive hard to get up their h now trying this argument upon them, and then that, t aftect them, and sometimes go away as bad as they cam the duty is almost ended before their hearts begin to s warmth, quickening, or power from it : But all this pared heart is at its work; this is he that ordinarily sight of Christ m a sermon, the first seal from Christ i the first kiss from Christ in secret prayer. I tell you but what I have felt, that prayers and sermons would other manner of things than they do, did you but bring
hearts unto them ; you would 'not go away dejected ; O this hath been a lost duty to me ! if you had'not los It had not been so. If then the comfort of ordinances to your hearts, keep your hearts.
,5 Motive. Acquaintance with your oxtm hearts won tain of matter to -you in 'prayer.
A man that is diligent in 'heart-work, and knows tl own soul, wdl have a fountain-fulness of matter to supi m all his addresses to God ; his tongue shall not faiili pause for want of matter ; Psal. xlv. 1. " My heart is in
" matter :" Or, as Montanus renders the original, boiling up^ood matter, like a living spring, that is still fresh water ; and then my tongue is as the pen of a ]
Others must pump their memories, rack their inventi often at a loss, when they have done all : but if thou h, faithfully studied thine own heart, it will be with thee ( m another case) like bottles full of new wine that wani are ready to burst: As holy matter.flows plentifully, mgly and sweetly from such a heart. When a hear Christian is mourning before God over some special heai wrestling with God for tlie supply of some special in\s speaks not as other men do that have learned to pray b conliDssions and petitions are squeezed out ; his dro pure honey from the comb : It is a happiness then to b( such a Christian. I remember Bernard, having given pare the heart for prayer, concludes them thus, Et cwn momento mei ; and (saith he) When thy heart is in thii remember me.
6 Motive. By this the decayed power of religion wil agmnaonong professors, whichisthe niost desirable state
O that I might live to see that day, when professors s
A GOOD HEART THE BEST MABK OF SlXCERITY. £
those that come nigh therti, so that men shall say, God is in th(
men ota truth.
Well, such a time may again be expected, according to that p:
mise, Isa. Ix. 21. " Thepeople shall be all righteous." But till pursue closer to this great work of keeping our hearts, I am out hopes to see those blessetl days ; I cannot expect better times till G gives better hearts. Doth it not grieve you to see what a scorn religi
is made in the world .'* w hat objects of contempt and scorn the prof sors of it are made in the world ?
Professors, would you recover vour credit.' Would you again obt. an honourable testimony in the consciences of your very enemi( Then keep your hearts, watch your hearts : it is the loosens frothiness, and earthliness of your hearts that have made your li
so ; and these have brought you under the contempt of the world ; \ first lost your sights of God, and communion with him, then y( heavenly and serious deportment among men, and by that your ir rest in their consciences : O then, for the credit of religion, for honour of your profession keep your hearts !
7 Motive. By diligence in keeping' your hearts^ we ahcndd p vent, and remove thejdtal scandals and stumbling-blocks oitt of Tvay of the xcorld. ■
" Woe to the world (saith Christ) because of ofFenceS I* Mai xviii. 7. Doth not shame cover your faces } Do not your hes bleed within you, to hear of the scandalous miscarriages of many lo
professors .'* Could you not, like Shem and Japhet, go backward w a garment to cover the shame of many professors? How is that w thy name blasphemed ! Jam. ii. 7. 2 Sam. xii. 13, H'- the hearts the righteous saddened, Psal. xxv. 3. Ezek. xrcxvi. 20. bv this world is fearfully prejudiced against Christ and religion, the Ikw of death made fast upon their souls ; those that have a general L and liking to the ways of God, startled and quite driven back, i thus soul-blood is shed : woe to the world !
Yea, how are the consciences of fallen professors plunged, and c overwhelmed hi the deeps of trouble .'' God inwardly excommuni
ting their souls from all comfortable fellowship with hiinseli', and joys of his salvation : infinite are the mischiefs that come by
scandalous lives of professors.
And what is the true cause and reason of all this, but the negh ing of their hearts.^ AVere our hearts better kept, all this would prevented. Had David kept his heart, he had not broken his bon a negligent and caVelesS heart must of necessity oroduce a disordc
502 A GOOD HEAKT THE BEST MARK OF SHsCElJI-]
religion sweet ; if ever you hope to recover the cred world, keep your hearts; either keep your hearts, credit ; keep your hearts, or lose your comforts ; kee] lest ye shed soul-blood. What words can express the i ments, the wonderful consequences of this work ! Eve:
a necessity, a solemnity, a beauty upon it.
8 Motive. An Jieart ivell hept will Jit you for any c cants you into, or any service he hath to use you in.
He that hath learnt how to keep his heart lowly, is ] rity : and he that knows how to use and apply it to i noises and supports, is fit to pass through any adversity deny the pride and selfishness of his heart is fit to be any service for God. Such a man was Paul, he did m
his time in preaching to others, in keeping others vine looked to himself, kept his own vineyard ; 1 Cor. i)
" when I have preached to others, I myself should be And what an eminent instrument was he for God.? t
his hand to any work ; he could dexterously manage bo and prosperous condition : " I know how to abound, ar
^' fer want. Let the people deify him, it moves him i " indignation. Let them stone him, he can bear it ; If " himself from these (saith he, 2 Tim. ii. 21.) he sha *' unto honour, sanctified, and meet for the master'
" prepared unto every good work."
First the heart must be purged, and then it is prep service of God. When the heart of Isaiah was purifie the thing signified by the touching of his lips with a < altar, Isa. vi. 7. then he was fit for God's work : " Hei
" me," ver. 8. A man that hath not learned to keep \ him upon any service for God, and if it be attended wi
shall swell up and over-top his spirit ; if with sufFerii animate and sink him.
Jesus Christ had an instrumental fitness for his Father' all the servants that ever God employed: he was zeak •work for God ; so zealous, that sometimes he forgot yea, that his friends thought he had been besides him; he so carried on his public work, as not to forget his communion with God : and therefore you read. Mat. •when he had been labouring all day, yet, after that he mountain apart to pray, and was there alone. O let t the vineyards look to their own vineyard : We shall ne
A GOOD HBIVRT THE BEST MARK O? SIXCEHITY. ;
♦• Men would say, we will go with you ; for we have heard that (
" is among you." It is the fellowship your souls have with Father, and with the Son, that draws out the desires of others a fellowship with you, 1 John i. 3. I tell you, if saints would ho ] suaded to take more pains, and spend more time about their hea there would quickly be such a divine lustre upon the face of tl conversations, that men would account it no small privilege to with or near them.
It is the pride, passion, and earthliness of our hearts that h spoiled Christian fellowship. Whence is it, that when Christ! meet, they are often jarring and contending? but only from t] unmortified passions : whence are their uncharitable censures. of tl brethren : but only from self-ignorance : Why are they so rigid unmerciful towards those that are fallen ? but because they consi
not themselves as the a}X)stle speaks, Gal. vi. 1. W^hy is their course so frothy and unprofitable when they meet ? is not this fi the earthliness and vanity of their hearts ?
My brethren, these be the things that have spoiled Christian lowship, and made it become a dry and sapless thing ; so that ni Christians are even weary of it, and are ready to say with the prop!
Jer. ix. 2. " O that I had a cottage in the wilderness, Sec. tha
*' might leave my people, and go from them !" And with Da Psal. cxx. 6. " My soul hath long dwelt ^nth them that hate pea This hath made them long for the grave that they might go fi them that are not their own people, to them that are their own | pie, as the original of that text imports, 2 Cor. v. 8.
But now if professors would study their own hearts more, ws and keep them better, all this would be prevented ; and the bea and glory of communion again restored : they would divide no m( contend no more, censure rashly no more ; when their hearts ar( tune, their tongues ^vill not jar ; how charitable, pitiful, and ten will they be of one another, when every one is daily humbled un the evils of his own heart. Lord, hasten those much-desired dc and bless these counsels in order to them !
10 Motive. Lastly, By this the comjbrts of the Spirit, andpreci
influence of' all ordinances ivould hejijced, and much longer preser in your souls than nozo they are.
A.h ! what would I give, that my soul might be preserved in t frame I sometimes find it in after an ordinance.^ AUquando intromi me, Domine, in affectum mnlttim inusitniim, introrsus ad qu
504 CHOICE MEAICS TO KEEI* THE HEAllT.
would you be ? what lives would jou live? and how i; things remain no longer with us ? Doubtless it is becai our hearts to take cold again ; we should be as careful nance or duty to prevent this, as one that comes out o or great sweat, is of going out into the chill air. We and cold fits by turns : and what is the reason but our and carelessness in keeping the heart ?
It is a thousand pities, that the ordinances of Go quickening and comforting effects, should be like tho dinances the apostle speaks of, that perish in the usi let me say to you, as Job xv. 11. " Do the consola
" seem small to you ?'^ Look over these ten special bei them in a just balance : are they small matters ? Is it a to have thy we^ understanding assisted ? Thy endang tidoted, thy sincerity cleared, thy communion with Go thy sails filled in prayer .? Is it a small thing to have power of godliness again recovered, all fatal scandals instrumental fitness to serve Christ obtained, the commu restored to its primitive glory, and the influences of ord ing in the souls of saints ? If these be no common blessi
benefits, then, surelj^, it is a great duty to keep the 1 diligence.
The III. Use, for Direction.
The next use shall be for direction to some special i keeping of the heart. And here, besides what hath b the explication of the duty at the beginning of this
which I refer the reader, 'and all those directions thr whole, appropriated to particular cases and seasons ; I add several other general means of excellent use to thi the first is this :
1 Mean. Would you thus Jceep your hearts as hath beei
Then Jitrnish your hearts richly xvith the word of' God, ' best preservation against sin.
Keep the word, and the word will keep you : as th ing of the word regenerated your hearts, so the keepin< within you will preserve your hearts : Col. iii. 16. " J
" of Christ dwell richly in you :" let it dwell, not tai for a night, and let it dwell richly or plentifully ; in al in its comniands, promises, threats ; in all that is in understanding, memories, consciences, affections, and
preserve your hearts; Psalm cxix. 11. " Thy word \
CHOK E MEAX5 TO KEF.P TKK HEART. O
Clic Straying heart again; Mat. xxvi. 57. " Then Peter reme " bered the word of Jesus, and we|3t bitterly." We never lose c hearts, till they have first lost the efficacious and powerful impressi of the word.
2 IMean. Call your hearts frequently to an account, if ever ^ ■ynean to keep them with 6o(L
Those that put a stock into the hands of unfaithful or suspici( servants, will be sure to make short reckonings >vith them ; " 1
" heart is deceitful, above all things, and desperately wicked," J :svii. 9O it is as necessary as sweet, that we and GUI' reins, thai we and our secret thoughts, should confer together every nig Psalm xvi. 7. We should call our hearts to accouirt every eveni and say, O mv heart ! Where hast thou been to-day? AVhere h; thv thoughts been wandering to-day ? What an acd)unt canst tl
give of them .'' O naughty heart ! vain heart ! ccRildst thou not ab bv the fountain of delights? Is there better entertainment with creature than with God ? The oftener the heart meets with rebu
and checks for wandering, the less it will wander : If every v
thought \¥ere retracted vnth a sigh, every excursion of the heart fr God with a severe check, it would not dare so boldly and frequer to digress and step aside : those actions which are committed w reluctancv, are not committed with frequencv-
3 Mean. He that icill keep his heart, must take heed afplung
himself' into such a multiplicity of earthly business, as he can manage zcithout neglecting' his main business.
It cannot be imagined he should keep his heart with God t hath lost himself in a wood of earthly business : Take heed vou not pinch your souls, by gratifying the immoderate desires of y( flesh. I wish many Christians could truly say what an *heat] once did ! * I do not give, but only lend myself to business.' I said Germanicus reigned in the heai'ts of the Romans ; Tiber only in their provinces. Though the world be in your hands, le not justle Christ out of your hearts.
Take heed, Christian, lest thy shop steal away thy heart from \ closet; God never intended earthly employments for a stop, 1 rather for a step to heavenly ones. O let not Aristippus the heath
arise in judgment against thee, who said, ' He would rather negl
' his means, than his mind ; his farm, than his soul.' If thv ship overloaden, thou must cast some overboard : More business tl thou canst well manage, is like more meat than thou canst well gest, which will quickly make a sickly soul.
506 CHOICE MEANS TO KEEP THE HEART.
a vain thought be long neglected ; the serpent of heart-ap killed in the egg of a small remission of care. Oh ! if mj cayed Christians had looked to their hearts in time, the come to that sad pass they now are in ? We may say of iie as the apostle doth of vain babblings ; that they increase more ungodliness. Nemo repente^fit twpissinms ; little ed, will quickly become great and masterless : The gn dile once lay in an egg ; the greatest oak was once bi
The firing of a small train of powder may blow up all to a greater quantity. Men little think what a proud, \ or worldly thought may grow to : Behold how great little fire kindles !
5 Mean, l^ake heed of losing the liveliness and sweet communioii xvith God, lest thereby your hearts be loosed a
The heart is an hungry and restless thing ; it will hav to feed upon ; if it enjoy nothing from God, it will hu thing among the creatures, and there it often loses itse its end. There is nothing more engages the heart to and evenness in walking with God, than the sweetr tastes therein : As the Gauls, when once they tasted th of Italy, could never be satisfied till they conquered where it grew.
It is true, conscience of duty may keep the heart froi
it; but when thci*e is no higher motive, it drives on d( filled with distractions ; that which we delight in, we are of, as is evident in the motions of the heart to earthly tl the wheels being oiled with delight, run nimbly, and need of trigging ; the motions of the heart upwards free, if its delight in heavenly things were as great.
6 Mean. Habituate thy heart to spiritual meditati wouldst have itjreejrom those burdensome diversions.
By this mean you will get a facility and dexterity in It is pity those smaller portions of our time betwixt s should lie upon our hands, and be rendered useless to us save, and be good husbands upon your thoughts. To
a neat author * speaks ; ' These parentheses, which haj ' between the more solemn passages (whether business oi * of human life, are wont to be lost by most men for w * value for them, and even by good men, for want of * serve them ; for though they do not properly despis ' they neglect, or lose them, for want of knowing ho
CHOICE MEANS TO KEEP THE HEART. I
* represented (as in looking-glasses) and discern celestial objects * with the telescopes) and witli the sun beams kindle disposed m: " rials (as with burning glasses :) So when these little fragments.
' parcels of time, which if not carefully looked to, would be (
* sipated and lost, come to be managed by a skilful contemplator, i * to be improved by the celestial tire of devotion, they may be * ordered as to afford us both looking-glasses to dress our souls
' and prospectives to discover heavenly wonders and incentives to
* flame our hearts with zeal ;"" Thus far he. Something of tliat nature I have under hand, for a pubHc b€ fit, if God give life to finish, and opportunity to produce it : C tainly this is a great advantage for the keeping of the heart with G
IV. Use of Consolation. I shall now close the whole with a word or two of consolatior
all diligent and serious Christians, that faithfully and closely heart-work ; that are groaning and weeping in secret over the ha ness, pride, earthliness, and vanity of their hearts ; that are fear and trembling over the experienced deceitfulness and falseness of thi
whilst other \'ain professors eyes are abroad, their time and stren eaten up by fruitless disputes and earthly employments, or, at b by a cold and formal performance of some heartless and empty dut Poor Christian 1 I have three things to offer thee, in order to support and comfort ; and, doubtless, either of them alone, n ed with faith, is sufficient to comfort thee over all the trouble tl hast with thine own heart.
1. Comfort. This argues thy heart to he upright and hon
- whatever thy gi/ls and abilities are.
It is uprightness of heart will comfort thee upon a death-bed Kings XX. 2, B. '* Then he turned his face to the wall, and pra^
' to the Lord, saying, remember now, O Loj-d, how I have wall
" before thee in truth, and with a perfect heart,*^ S:c. I am really of his mind, who said, si mihi daretur optio, eligei
Christiani rtistici sordidissimum 4" maximc agrest*: opus pros om bus tictoriis Sf triumphis Alexandriaut Coesaris ; might I have wish, I would prefer the most despicable and sordid work of a ru;
Christian, before all the victories and triumphs of Alexander Caesar ; yea, let me add, before all the elaborated duties and ex( lent gifts of vain professors ; before the tongues of men and ang
It will signify more to my comfort, to spend one solitary houi mourning before the Lord over heart-corruption, than many ho in a seeming zealous, but really dead performance of common du1
508 CHOICE MEANS TO KEEP THE HEART,
then for the want of those things that a man may have i hally damned ; but rather bless God for that which ni favourites and darlings of heaven have. Many a one is that had a better head than mine ; and many a one no' that complained of as bad a heart as thine.
2 Comfort. Know further for thy comfort^ that God i leave thee tinder so many heart-troubles and burdens if not thy real benejit thereby.
Thou art often crying out, Lord ! why is it thus ?
mourning all the day, having sorrow in my heart "? Thv I been exercised with hardness of heart, and to this day 1 tained a broken heart. Many years have I been prayin ing against vain thoughts, yet am still infested and per them, O when shall I get a better heart ! I have bee and brought forth but wind ; I have obtained no deli) ther have the corruptions of my heart fallen. I have 1 heart many times to prayers, sermons and sacraments, ej hoping for a cure from them, and stillmy sore runneth, ant
Pensive soul ! Let this comfort thee ; thy God desigi fit, even by these occasions of thy sad complaints. For he would let thee see what thy heart by nature is and wa: in take notice how much thou art beholden to free grace, thee under these exercises of spirit, that thou mayest lie. face upon the ground, admiring that ever the Lord of ^ take so vile a creature into his bosom. Thy base heart, for nothing else, yet serves to commend and set off the i
riches of free grace. (2.) This serves to beat thee off' from resting, yea, or but glancing upon thine own righ excellency. The corruption of thy heart, working in al makes thee sensible to feel that the bed is too short, an ing too narrow. Were it not for those reflections the duties, upon the dulness and distractions of thine heai how apt wouldst thou be to fall in love with, and admii performances and enlargements ? For if notwithstanding hast much to do with the pride of thy heart, how mu such humbling and self-abasing considerations were wai lastly, this tends to make thee the more compassionate towards others : Perhaps thou wouldst have little pity tresses and soul-troubles of others, if thou hadst less e: thine own.
3 Comfort. To conclude ; God will shortly put a blesi
THE EPlbTLE TO THE READER. 5
ly out of thy thoughts, and they be everlastingly, ravishingly, a
delightfully entertained and exercised upon that supreme goodne and infinite excellency of God, from whom they shall never start a more like a broken bow. And as for thy pride, passion, earthlinc and all other the matters of thy complaint and trouble, it shall
said of them, as of the Egyptians to Israel, " Stand still, and see I
" salvation of God." These corruptions thou seest to day, hen foi'th thou shalt see them no more for ever I when thou shalt down thy weapons of prayers, tears, and groans, and put on i armour of light, not to fight, but triumph in.
Lord ! when shall this blessed day come ? How long ! how lor
holy and true .'' My soul waiteth for thee ! Come, my Beloved ! a be thou like a roe, or a young hart upon the mountains of Beth
Amen.
THE
OR,
TOUCHSTONE OF SINCERITY:
THE SIGNS OF GRACE, AND SYMPTOMS OF HYPOCRIS
Opened iu a practical Treatise upon Revelatioa iiL 17, 18.
The Epistle to the Reader. Reader^
Among the difficulties and severities of true religion, the fa: ful searching, and diligent keeping of our hearts are found in
first and highest rank of difficulties : These two take up the m work of a Christian betwixt them, Hlc labor, hoc opus est. I 1 hopes that these essaj/s for the search inoof the heart, might mi sooner have followed my former for keepingthe heart.* But pre dence hath reserved it for the fittest season.
It conies to thy hand. Reader, in a day of straits avA fears, a d and ffloomv season : whpn thp nnfir»na oK«.,f ,,c ^-^ w,™^^ J ^. „
510 THE EPISTLE TO THE IIEADEIC.
ing from that scripture, Rev. xiii. 3. " The de (viz. That given the beast by the reformation) wqa concluded, that popery will once more over-run the lions : And one of great renown in all the churches o telhng this furious, but short storm, comforts the r with this, That it is hke to fall heaviest upon the wors outzvard court, namely the formal professors of the tir
O how much is every man now concerned to hi and condition well cleared, and to give all dilio-ence
calling and election sure ! ^
It should both amaze and grieve a pious mind, to ; ingenious persons can sit with unwearied patience and p ing their brains upon some dry school problem, or some i tical point ; whilst no reasons or persuasions can prevail spend one serious hour in the search and study of theii
It was the saying of the great Cicero, Libenter omnib concesserim, ut mihi liceat, vi nulla interpellante, isto m yere: I would give all the wealth in the world that I mig in my studies, and have nothing to hinder me. Wliat had that been, if heaven, and the clearing of a title to the subject-matter of those studies! Crede mihi, exthigi muthematicarumartium studio, saith another; i. e. Belie a sweet death to die in the study of the mathematical , should be apt to believe it too, did I not know that eterr immediately follows death ; and that they who stand a eternity have higher matters to mind than mathematical
discern the harmonies and proportions in nature is pleaf discern the harmony and proportion of the sig-ns of gra in the word, with the works of grace wrought in our s more pleasant and necessary employment : and, to be < in such a work as this, were a lovely death indeed : " Bl
•' servant, whom his Lord, when he cometh, shall find ; My friends, a day of trouble is near, a dying hour us ; and when our eye-strings and heart-strings are brea we are taking the last grasp of Christ, and the promis then know to what purpose those hours spent in such ' were. Search yourselves, yea, search yourselves befon bring forth, as that text may be read, Zeph. ii. 1, 2. "
" thy chamber and shut thy door;'' ' sit close to this <
* thou art here directed to : and however times shall gove * it be fair or foul weather abroad, thou shalt never ren
THE EPISTLE TO THE READER. I
frolics, never once grudging them in their short and dear-bou pleasures. Assurance, Tliat sin is pardoned, and Christ is oi with the unspeakable joys that are inseparably connected therew
is that " white stone, and new name, which none knows but he t
•' receives it ;"' for no Avords can possibly signify to another w that soul tastes and feels in such an hour as that is.
And be not discouraged at the difficulty of obtaining it : 1
zchitc stone is no philosopher's stone, which no man could over he had in his own hand ; for many a Christian hath really foun in waiting upon the Lord bv prayer, and diligently searching
scriptures and his own heart.
Reader, the time will come when they that scoff at the serious < gence of the saints, and break many a pleasant jest upon the n solemn and awful things in religion, will tremble when they shall \
the midnight cry, " Behold the bridegroom cometh !" and see
lamps of ail vain and formal professors expire, and none admil into the marriage but such whose lamps are furnished vnxh oil ; such whose professions and duties are enlivened and maintained vital springs and principles of real grace within them.
It is a very remarkable story that ^lelchior Adams records in life of Gobeiinus; that a little before his time there was a play
forth at Iseuach in Gei'many, of the wise and Jbolish tirgiti^, whei the Virgin ]\Iary was one of the five saints that represented the \ virgins, was brought in with the rest, telUng the JhoUsk virgins t cried to her for oil, that it was too late : and then others represt ing the foolish virgins, fell a weeping, and making most bi' lamentations.
Hereat prince Frederic (who was one of the spectators) gre£ amazed, cried out. Quid est Jides nostra Christiana, si neque Mai neque alia Sancta exorari potest ! Src. What is our faith woi and to what purpose are all our good works, if neither Mary any other saint can help us ! And such was his consternation, t
it threw him into a sore and violent disease which ended in an a plexy, whereof he died about four days after.
If the representation of these things in a play ended the life oi great a man so tragically; () think with thyself. Reader, w
will the effects of the Lord's real appearance in the clouds of heaT and the mourning and wailing of the tribes of the earth in that day Think I say, and think again and again, what the dismal eflecti such a sight and sound will be upon all that neglect serious prepi
tion themselves, and scoff at them that do prepare to meet the Lo
6^^ THE EPISTLE TO THE READEE.
SO busy and the canon of scripture not completed) whic caWs the gift of discerning' spirits ; 1 Cor. xii. 10. A of opinion, that by virtue of this gift, Peter discerne crisy of Ananias and Sapphira, but whatever that g utterly ceased now ; no man can pretend to it : But i aids and assistances of the Spirit are with us still, ar oracles are among us still ; to them we may freely go f of all doubts and decision of perplexed cases. And i discern our own spirits, though we want the extraord
discerning other men's spirits. I have little to say of this Treatise in thy hands, mt it is well aimed and designed, however it be manage tries words, as the mouth tasteth meat ; these thing according to the palates it meets with.
It is not the pleasing, but profiting of men, that I hi boured for. I know nothing in it that is like to wo right, or slightly heal the hypocrite, by crying peace, there is no peace. Scripture light hath been my Cy with that thread in my hand I have followed the search through the labyrinths of the heart. Some assistance 1 had also from experience ; for scripture and experience latives, and the tie betwixt them so discernible, as noth can be more so. What we feel in our hearts, we migl in the scriptures before ever we felt it.
That the blessing of God may go forth with it, and
to thy soul, reader, is the heart's desire and prayer of,
Thine and the ChurdCs
Servant in CHRI^
JOHJ^
( 513 )
THE
TOUCHSTONE OF SINCERITY : OK,
THE SIGNS OF GRACE, AND SYMPTOMS OF HYPOCRIS
Opened in a Treatise upon Revelation iii. 17, 18.
Because thou sayest I am rkh, and increased Tvith goods, and h
need of nothing ; and knowest not that thou art icretched t miserable, and poor, and blind, and naked: I counsel tltee to i of me GOLD TRIED in the fire, tliat thou mayest be rich, Sec.
— — ^s*td-^-©*S:— —
CHAP. I.
Wherein the text is evened, and the doctrines are propounded
A.LTHOUGH the Revelation be a.compendiumo^inincaA.Q\\s\c and obscure prophecies, containing almost as many mysteries words * ; yet that cloud overshadows the prophetical part o ■which begins where this chapter (with the doctrinal part) ends : h the waters are found no deeper than in other places of the sci lure ; but if we go a little farther, they become an overflowing flo< Hitherto we touch ground, but a step further delivers us into deeps, which are above the heads of the tallest Christians. H the spirit speaks doctrinally, and perspicuously ; but in the foll( ing chapters nnjsticalhj, and in great obscurity.
Seven epistles are found in this doctrinal part, immediately < tatcd from heaven, and sent by John to the seven churclies of A, to instruct, correct, encourage, and confirm them, as their sevi cases required.
My text falls in the last epistle, sent to the church of Laodic the worst and most degenerate of all the rest. The best had tl defects and infirmities, but this laboured under the most danger disease of all. The fairest face of the seven had some spots, bi dangerous disease seems to have hivaded the very heart of this.
Not that all were equally guilty, but the greatest part (from wh the whole is denominated) were lukemarrii professors ; who ha
514 THE DOCTIIINES niOPOlIXDED AND OPENE:
of them, and loathed their indifFerency ; " I wish (saitl •'thou wert either cold or hot." An expression of the with that in 1 Kings xviii. 21. " How long halt you
" opinions.'" and is manifestly translated from the qualit •which is either cold or hot ; or lukezaarin, a middle te: both, and more nauseous to the stomach than either o
* Cold is the complexion and natural temper of those th * alienated and estranged from Christ and religion : H ' cious temper of those that know and love Jesus Chrii
* ling degree ! lukewarm., or tepid, is the temper of th( * too much religion to be esteemed carnal, and too litt * spiritual ;' a generation that is too politic to ventur yet so foolish as to lose all ; they are loth to forsake and more loth to follow it too closely: the form of reli feet as an honour, the power of it they judge a burdeii.
This is that temper which the Lord hates, and this w of Laodicea, which Christ, the great and only heart-a soul-physician, discovers in ver. 17. and prescribes a c ver. 18. So that the words resolve themselves into tw(
F/r*#, A faithful discovery 1 r.,, jpx i
Secmidly, A proper remedy j "^ *^^ ^^^^^^^ «^ ^^«^ 1. First, Their disease is faithfully discovered to tl its symptoms, cause, and aggravations.
First, Its symptoms, an unconcerned, indifferent, re rlt in matters of religion, neither hot nor cold ; the tr formal-professors, who never engaged themselves the
heartily in the ways of God, but can take or leave as t and worldly interest comes to be concerned.
Secondly, Its cause and root, which is the defect and truth, and power of inward grace, noted in these express
" art wretched, and miserable, poor, blind, and nakec art destitute of a real principle, a solid work of grace. T thets do all point at one and the same thing; namely, the ( and rottenness of their foundation. The two first, o ra i^.iimg, wretched and miserable, are more general, conclu a sad condition, a very sinful and lamentable estate; tl
<r7wp/oc, ru(pyoi, xa/ y\j;mic,, viz. poor, blind, and naked, ai ticular, pointing at those grand defects and flaws in the which made their condition so wretched and miserable.
First, Poor, that is, -fvoid of righteousness arid true fore God : These are the true riches of Christians : ani
THE DOCTRINES PROPOUNDED AND OPEyED. I
Secondly, Blind; * i. e. without spiritual illumination, and neither knowing their disease, nor their remedy ; the evil of sin, i the necessity of Christ.
Thirdly, Naked ; -fwithout Christ and his righteousness. Sin
the soul's shame and nakedness ; Christ's pure and perfect righteoi nes? is its covering or garment ; tiiis they wanted, how rich soei their Ixxiies were adorned. These were Laodiceans ; i. e. a just righteous people (according to the notation of that word) whose g ments with which they covered themselves, were made of the hon spun thread of their own righteousness.
Thirdly, The disease of Laodicea is here opened to them in
aggravations ; " Thou saidst I am rich, and increased with goods, a " have need of nothing ; but knowest not,"" &c. To be really graceless and Christless, is a miserable condition but to be so, and yet confidently persuaded of the contrary, is m( miserable: to have the very symptoms of death upon us, and } tell those that pity us we are as well as they, is lamentable indee<
O the efficacy of a spiritual delusion ! this was their disease, grat lessriess ; and the aggravation of it, was their senselessness.
Secondly, We have a proper i-emedy prescribed, ver. 18. " I coun; " thee to buy of me gold tried in the fire, that thou mayest bericl &C. In which we have to consider. First, what is prescribed for i! cure. Secondly, Where it is to be had. Thirdly, How to be obtaine
First, What are the remedies prescribed ; and they are thi-e^ gold, zvhite raiment, and eye-salve. First, gold, the cure of povert
yea, gold tried in thejire ; i. e. grace that hath been variously provi already; and the more it is proved, the more its truth will be co spicuous. The next is zchite raiment, the remedy against nakedne: And, lastly, eye-salve, the efiectual cure of blindness. Under all the choice metaphors, more choice and excellent things are shadowe even spiritual graces, real holiness, more precious than gold. Chrisi imputed righteousness, the richest garment in all the wardrobe i heaven ; and spiritual illumination, the most excellent coUyrium < eye-salve that ever was, or can be applied to the mental eye or u derstanding of man in this world.
Secondly, Where these precious remedies may be had ; and yc find Christ hath the || monopoly of them all ; Buy of me, saith Chri m the text ; he is the repository of all graces. Angels, minister ordinances cannot furnisji you with them without Christ.
Thirdly, How they may be obtained from him ; Buy of me. Q
316 THE DOCTRINES PROPOUNDED AND OPENED
this place Estius, and others, build their doctrine of m to build a superstructure of hay and stubble upon a f gold. The exigence of the very text itself destroys s for what have they that are poor, wretched, miserable-
things, to give as a price, or by way of merit for thoi treasures of grace ? Buying therefore in this place can tend no more than the acquisition, compassing, or ob things from Jesus Christ, in the use of such means and ] hath appointed ; and in the use of them we merit grace
the pa/ie?i^ merits oih'ia physician by coming to him, anc lowing his prescriptions in the use of such medicamen gives him : And that place Isa. Iv. 1. (from which this
to be borrowed) fully clears it ; " He that hath no m(
" come and buy wine and milk without money, and u
From all whicli, these three observations fairly off to us.
Doct. 1. That many professors of' religion are und and dangerous mistakes in their profession. Doct. 2. That true grace is exceeding precious, an
riches the sotd that possesseth it. Doct. 3. That only is to he accounted true grace w)
endure all those trials appointed, or permitted for
ofit. The first doctrine naturally arises out of the scop( which is to awaken and convince unsound professors.
The second, from the use the Holy Ghost makes oi choicest thiflgs in nature,. to shadow forth theinestima preciousness of grace.
And the third, from that particular and most signifi* of gold tried in the fire ; by which I here understand a
work of grace, evidencing itself to be so in all the pn that are made of it ; for whatsoever is probational of g its soundness and sincerity to the test, is that to it w gold : In this sense it is used in scripture, Psal. Ixv: " hast tried us as silver is tried :" And Zech. xiii. 9-
*' the third part through the fire, and Avill refine the
" refined, and try them as gold is tried." So that wl which examines and tries grace whether it be soun( that is the fire Christ here speaks of ; and such grace t trials, is the gold here intended.
THE CHEAT AXD DA'SGEUOL'S MISTAKE OE SOME PR0FESSOU3. !
CHAP. IL
Wlierein tkejirst Doctrine is opened and proved briejfy, as a j^
Uminary Discourse to the principal Subject herein desig-ned,
DOCT. r.
That many professors of religion are under very great and d
gerous mistakes in their professions,
SECT. I.
x\.LL flattery is dangerous; self-flattery is more dangerous; self-flattery in the business of salvation, is the most dangerous of
To pretend to the good we know we have not, is gross hypocri to persuade ourselves of the good we have not, thougli we thinjc have it, is formal hypocrisy ; and this was the case of those s deceivers in the text.
My design in this discourse is not to shake the well-built hope any man, or beget groundless jealousies, but to discover the real d
gerous flaws in the foundation of many men's hopes for heav( Every thing is as its foundation is, and dehile Jiindamentum Jc opus ; that failing, all fails.
There is a twofold self-suspicion or fear in God's own peop The one is a fear of caution,, awakening the soul to the use of all preventive means for avoiding danger ; this is laudable : The ot
a groundless suspicion of reigning hypocrisy, tending only to desp dency : this is culpable.: By the former the soul is guarded agai danger ; by tlie latter it is betrayed into needless trouble, and del red from peace. ,
Good men have sometimes more fear than they ought, and wicl men have less than they ought : The former do sometimes shut tl eyes against the fair evidences of their own graces ; the latter si their eyes against the sad evidences of their sin and misery. T is an evil in both, but not equally dangerous ; for he that shuts eyes against his own graces and privileges, loseth but his peace a comfort for a time; but he that shuts his eves against the eviden of his sin and misery, loseth his precious soul to all eternity. Of t ■ latter sort of self-deceivers the world is full, and these are the n
I am concerned with in this point.
Oh ! that some men had less trouble ! and oh ! that some 1 more ! \^ \\ieJbolish virgins had been less confident, thev had certa
518 THE GEEAT AJiD DANGEROUS MISTAKE OF SOME P
point. It is said, Prov. xxx. 12. " There is a generatioi ** in their own eyes, and yet is not washed from thei Through what false spectacles do the men of that ger upon their own souls ; the men of that generation are this generation : Never was any age over-run with a | vain, self-cozening, formal professors, as this generatio
Three things I shall here endeavour to do ; 1. To give evidence beyond contradiction to this sac among professors are found many self-deceivers.
(2.) To assign the true causes and reasons why it is (3.) Improve it in those practical inferences the poii
SECT. II.
HAT thei'e are multitudes of such self-deceivers a
sors, will appear, •
1. Firsts By this, that there are every where to be professors than converts ; unregenerate professors, wIk
but the effect of education. Christianity, by the favoi providence, was the first comer, it first bespoke them foi are Christians of an human creation, rather born than iievers. Now all these are self-deceived, and hasting t under the efficacy of a strong delusion ; " for if a man i *' to be something when he is nothing, he deceiveth hi the apostle. Gal. vi. 3. Surely our birth-privilege, witl birth, is nothing, yea, worse than nothing, as to our h account : That which stands for a great sum in our a)
nothing, it is but a cypher you see in God's. " Except a
" again (saith the lips of truth) he cannot see the kingc John iii. 3.
Poor self-deceivers, ' ponder those words of Christ hitherto thought yourcivil education, your dead and hes enough to denominate you Christians before God ; but learn what the scripture meaneth ; and be assured you ence another manner of conversion, or else it is impossil escape eternal damnation.
2. Secondly, It is too manifest by this, that many profei acquainted with the externals of religion ; and all their more but a compliance of the outward man with the God : This is the superficial religion which deceives multitudes into eternal misery. True religion seats it
ward man, and acts effectually upon the vital powers.
EVIDENCES OF SELF-DECEIT IX MATTEUS OP RELIGION'. i
that which only lives in the souls of good men ? Thus was Jehu
ceived ; he did manv acts of external obedience to God's comma " but Jehu took no heed to walk in the ways of the Lord Got " Israel with all his heart,'' 2 Kings x. 81. And this was his o^ throw.
This also was the ruin of those formalists, Ezek. xxxiii. 31. t came and sat before the Lord as his people : The word was to tl as a lovely song; mightily charmed with the modulation of
prophet's voice, and his lively gestures ; but all the while their he went after their covetousness. And what abundance of such ph saical, superficial religion is every where to be found ?
3. Thirdly, It appears by this, that every trial made by suffer upon professors blows away multitudes, like dry leaves in autu by a stormy wind ; many fall from their own stedfasttiess in shal times ; prosperity multiplies vain professors, and adversity pu:
the church of them ; " Then shall many be offended," Matth. xxiv,
This the scripture every where marks as a symptom of hypocr
Psal. Ixxvii. 8. " A generation that set not their hearts aright,
" whose spirit was not stedfast with God."" 1 John ii. 19. " " they went out, that they might be made manfest, that they "^ " not of us." Matth. xiii. 21. " For when tribulation or pers " tion ariseth because of the word, by and by he is offended." should one have told them in the days of their first profession, all their zeal and labour in religion would have ended in this, like they would have replied as Hazael to the man of God, 2 K
viii. 13. " But what is thy servant a dog, that he should do
" great thing.'''' Quantum vnifatus ah illo?
O how unlike is their dark and dirty evening to their glorious hopeful morning ! These professors have more of the moon tha
the sun, little light, less heat, but many changes : They dec many, yea, they deceive themselves, but cannot deceive God. Du
the calm what a flourish do they make ? And with what gallai do they sail ? By and by you may hear horrendas tempestateSy soon after you may seejlcnda naic/ra^ia, dreadful shipwrecks aft furious storm ; and no wonder, for they wanted that
ibm ?isr//x,ov, that ballast and establishment in them1 Pet. iii. selves that would have kept them tight and stable.
4. Fourthly^ It is too apparent by this, that many profes secretly indulge and shelter beloved lusts under the Avings of t profession. This, like a worm at the root, will wither and kill t] at last, how fragrant soever they may seem to be for a sea f—\A,^r^-r, V,^A ^«,, i-,. ^ 1 '_ 1 i. ] l-..i ..1.,-.. 1
520 EVIDENCES OF SELF-DECEIT IN MATTERS OF REL
for his integrity, surely such professors will never clear t
hypocrisy. " I was also upright before him, and kept " mine iniquity,'' saith he, Psalm xviii. 23. This is tl and right hand which every sincere Christian must plu cut off, Matth. V. 29, 30.
Which is a metaphor from chirurgeons, whose manne the whole is in danger by any part, to cut it off, ne j trahatur ; lest all perish.
Their suppressing some lust raiseth their confidence; jng of one raiseth the foundation of their hopes ; and t! ceivc themselves.
5. Frflhly, This also manifests the self-deceits of man that the secret duties of religion, or at least the secret ii the soul with God in them, is a secret hid from the kn< experience of many professors.
To attend the ordinances of God in the seasons of know ; to pray in their families at the stated hours tl know ; but to retire from all the world into their closet
to pour out their hearts before the Lord, they know nol
To feel somewhat within, paining them like an empty, mach, until they have eaten that hidden manna, that brei
I mean refreshed their souls with real communion wil
there ; this is a mystery locked up from the acquainta: that call themselves Christians ; and yet this is made a tical note of a sincere Christian by Christ himself, in IVJ
O reader ! if thy heart were right witli God, and th cheat thyself with a vain profession, thou wouldst have fr ness with God, which thou wouldst be loth thy deare
the wife of thy bosom should be privy to : Non est 7-elig patent ; religion doth not lay all open to the eyes of men
duties maintain our credit, but secret duties maintain ( was the saying of an heathen about his secret correspoi his friends, what need the world be acquainted with it ?
I are theatre enough to each other." There are inclosi in religion which none but renewed souls do feelingly i
6 Last!?/, How many more profess religion in these ever made religion their business ! Philosophy tells u
ro s^yov and a ro 'rasi^yo'./, a main business ; and a by-bi same is found in religion also.
There are " that give themselves to the Lord," 2 whose conversation, or trade, is in heaven, Phil. iii. 18 scope of wiiose life is Christ, lit b. xiii. 7, 8. who ffive
CAUSES OF SELF-DECEIT.
thev have nothing else to do; and when their outward mar engaged in the duties of it, yet their heart is not in it ; they h< they pray, jjos -^l^-^yj i^u), as Chrysostom speaks, but their souls, t\ thoughts and minds are abroacf. It is not their business to have lowship with God in duties, to get their lusts mortified, their hej tried, their souls conformed to the image of God in holiness.
They pray as if they prayed not, and hear as if they lieard n and if they feel no power iii ordinances, no quickening in duties is no disappointment at all to them ; for these were not their desi in drawing nigh to God in these appointments.
And thus you see what numbers of professors deceive themsel
SECT. III.
.A.XD if we seriously enquire into the grounds and causes of 1 self-deceit among professors, we shall find these four things c spiring to delude and cheat them in the great concern of their
vation.
1. First, The natural deceitfulness of the heart, than which
thing is more treacherous, and false, Jer. xvii. 9- " The heart is
ceitful above all things, and desperately wicked ;'** :ih n h^i^ : Supplantativum cor, prcE omnihiis ; the heart is the greatest s planter, the most crafty and subtle cheat of all, that deceives as Jacob did his brother (to whose name this text alludes.) It feats us of our heavenly heritage, as Jacob supplanted hira in earthly one, while we are gone a hunting after earthly trifles. I. wherein its deceitfulness principally appears, you may see by solemn caveat of the apostle, James i. 22. wherein he warns ui beware, that in hearing the word we deceive not ourselves by fj reasonings ; for so Ta^aXoy/^o/xsyo* iaumz imports, and may be stric rendered, false reasoning themselves, namely, by making false sy gisms ; whereby they misconclude about their spiritual and etei estate and condition, and befool themselves.
The time will come when a man's own heart will be found to h the chief hand in his ruin ; and what Apollodorus did but fancy
heart said to him, some men's hearts will tell them in earnest, wl they come to the place of misery and torment ; iyu aoi ro-j-!a> ct/r/o have been the cause of all these, I have betrayed iheeinto all these t ments : it was my laziness, my credulity, my averseness to the w, of strict godliness, mortification and self-denial which have fore undone thee ; when thou sattest under the convincing truths of gospel, it was I that whispered those atheistical surmises into th
522 CAUSES OF SELF-DECEIT.
ed, it was I that whispered Avhat the tongue of anothei out, Tunc credam, cum illuc venero : J will believe it ' thither.
Surely this is a great truth which was bbserved by men, " He that trusteth in his own heart, is a fool," 26. And thousands of such fools are to be found amor
2. Secondly^ Satan is a chief conspirator in this treache
•we are tiot ignorant (saith the apostle) of his devices ; m phistry and slights, 2 Cor, ii. 11. his /M%8iag, trains i of temptation, which are thoroughly studied and artifi( ed and ordered ; even such systems as tutors and prqfi and sciences have, and read over to their auditors ; as ciously observes, to be the import of that text, Eph. vi, it to be wondered at, considering his vast knowledge, and long experience in this art of cheating, together w: corruption and proneness of the hearts of men to close vices, and believe his impostures, that so vast a numbei
taken " captive by him at his will," 2 Tim, ii. 26.
It is the god of this world that blinds the minds of t
lieve not, 2 Cor. iv. 3, 4. " The god of this world," (s(
Mimesis) who leads a world of poor deluded wretches tc having first blinded their minds^ that is, deluded, and wi art practised upon their understanding, that ro riyin.ovix.ov,
directive faculty, which is to the soul what eyes are tc
I remember Basil brings in Satan thus insulting CI them ! I have them ! for all thy blood and miracles, and beseechings, thy knockings and strivings, I have of them at the very gates of heaven : for all their ilium tasting of the powers of the world to come, I have shipv in the very mouth of the haven.
3. Thirdly^ The common works found in unregenei ceive many, who cannot distinguish them from the spc
the Spirit in God's elect ; see that startling scripture, where you find, among the common operations of the apostates, that illumination which gives perspicuity to t discerning spiritual truths, and that frequently with moi and depth of judgment than some gracious souls attain i it is the matter out of which many rare and excellent ^ ed in admirable variety, which are singularly useful to o are exercised in expounding the scriptures, defending Christ by solid arguments, preaching, praying, &c. . a subic-ct of them renowned and honoured in the chi
CAUSES OF SFLF-DECEIT. ,'
jw?em to abound not only in knowledge, bnt in sense also ; i. e. some kind of experience of what they know : for experience is bringing of things to the test of spiritual sense. They do taste experience the good that comes by the promises of the word, i discoveries of heaven and glory, though they feel not experimentf tlie transforming efficacy of these things upon their own souls.
Now, that illumination furnishing them with excellent gifts (as fore was noted), enabUng them to assent to gospel-truths, which scripture calls faith, Acts viii. 12. and working in them convictior sin, 1 Sam. xv. 24. reformation of Ufe, 2 Pet. ii. 20. and touch
their affections also with transient joy in the discovery of those tru
And this taste, which comes so near to the experience, which sanctified soul enjoys, seems to put their condition beyond all com versy, and lay a foundation for their ill-built confidence: nothing more apt to beget and nourish such a confidence than the melti
and workings of our affections about spiritual things ; for as a * gr divine hath well observed, such a man seems to have all that is quired of a Christian, and to have attained the very end of all kn ledge, which is operation and influence upon the affections. Wj they shall find heat in their affections, as well as light in their mit how apt are thev to say (as these self-deceivers in the text did) t
*' are rich, and have need of nothing."^ Now of all the false si of grace by which men cozen themselves, none are so dangerous ; destructive to souls as those that come nearest true ones : never d
Satan more effectually and securely manage his cheats than wher is transformed into an angel of light.
Among this sort of self-deceivers, how many gifted men, a among that sort, some employed in the office of the ministry wil
found, whose daily employment being about spiritual things, stu ing, preaching, praying, &c. do conclude themselves sanctified ]
sons, because they are conversant about sacred emploj-ments, a the subject must be, because the object is sacred. O ! that s
v/ould seriously ponder these two scriptures, Matth. vii. 22. " M " will say unto me in that day, Lord, Lord, have we not prophe; " in thy name .'* and in thy name have cast out devils ? and in
" name done many wonderful things 't"" And 1 Cor. ix. 27. — " " that by any means, when I have preached unto others, I my " should be a cast-away,"
4. Lastly, To add no more, this strengthens self-deceit exceed! iy in many, viz. Their observations of, and comparing themse
with others. Thus the Pharisees (those gross self-deceivers) " tr
524 A SOLEMN WARNING TO ALL PROFESSORf.
Jtegnat luscus inter ccecos ; he that hath but one eye is ! the blind.
Thus the false apostles cheated and befooled thems
X. 12. " But they measuring themselves by themselv " paring themselves among themselves, are not wise." made one man a measure or standard to another man,
is the common beam or scale to try all men.
These men are as sharp-sighted to note> other men's own excellencies ; to eye the miscarriages of others with their own performances with admiration.
They bless themselves when they behold the profani
" pieties, Luke xviii. 11. " God, I thank thee that I ar *' men are, extortioners, unjust, adulterers, or even as tl: q. d. O what a saint am I in comparison of these mi:
Pharisee's religion you see runs all upon nuts ; a neg, is enough to him : and the measure he takes of it is by ( himself with others more externally vile than himself
may say with praise and humility, " I am not as some
*' though he knows nothing by himself, yet is he not 1 " fied," 1 Cor. iv. 4. He neither rakes together the i the vilest, nor the infirmities of the holiest, to justify himself as these self-deceivers do. And these are th occasions of that general deception, under which so g the professing world bow down and perish.
SECT. IV.
3. J.N the last place I shall improve this point various to the importance and usefulness of it, with as mucli closeness of application as I can. And,
Use 1. Shall be for caution to professors. Before I use you should make of it, I must tell you what use make of it.
Firsts Do not make this use of it ; to conclude froi been said, that all professors are but a pack of hypocri there is no truth nor integrity in any man : this is hot arrogance to ascend the throne of God ; and unparalle ableness, to judge the hearts of all men.
Some men are as apt to conclude others to be hypoci suring their hearts by their own, as others are to cor selves saints, by comparing their own excellencies witf corruptions : but, blessed be God ! there is some grai
A SOLEMN WARXIX'G TO ALL PEOFESSORS. Ol
That assurance is one of the great difficulties in religion, is a grt truth ; but that it is therefore unattainable in this world, is ve false. Popish doctrine indeed makes it impossible ; but that d( trine is practicably confuted in the comfortable experience of ma souls: all are commanded to strive for it, 2 Pet. i. 10. '• Give
" diligence to make your calling and election sure i"^ and some ha the happiness to obtain it, 2 Tim. i. 12. " For I know whom " have believed : and I am persuaded that he is able to keep tV *' which I have committed unto him against that day. Let the similar works upon hypocrites resemble as much as th will the saving works of the Spirit upon believers ; yet God dc always, and the saints do sometimes plainly discern the difference
Thirdly^ Do not make this use of it, to conceal or hide the trut
or graces of God, or to refuse to profess, or confess them before m( because many professors deceive themselves and others also, b\ vain profession : Because another professeth what he hath not, mi you therefore hide or deny what you have ? It is true, the poss< sion of grace and truth in your own souls, is that which saves voi but the profession or confession of it, is that which honours Gc and edifies ; yea, sometimes is the instrument to save others ; it your comfort that you feel it, it is others comfort to know that y
do so. Ostentation is your sin, but a serious and humble professi is your duty, Rom. x. 9.
SECT. v.
Use 2. A JL AVING shewed you in the former section what use y ought not to make of this doctrine, I will next shew vou what ii you ought to make of it ; and surely you cannot improve this poi
to a better purpose than from it to "take warning, and look to yoi selves, that you be not of that number who deceive themselves their profession. If this be so, suffer me closely to press that gre apostolical caution, 1 Cor. x. 12. « Let him that thinks he stanc
" take heed lest he fall.'' O professors ! look carefully to your fou dation ; be not high-minded, but fear. You have, it may be, do and suffered many things in and for religion ; you have excellent gi] and sweet comforts : a warm zeal for God, and high confidence your integrity : All this may be right, (for ought I, or, it may I you know :) but yet it is possible it may be false also : You ha sometimes judged yourselves, and pronounced yourselves uprigh but remember your final sentence is not yet pronounced by yo
5^6 A SOLEMN WAHNIKG TO ALL PllOFESSORS.
Thy heart may be false, and thou not know it ; ye false, and thou strongly confident of its integrity.
The saints may approve thee, and God condemn th 1. " Thou hast a name that thou livest, but thou art ( may say, there is a true Nathaniel ; and God may sa self-cozening Piiarisee.
Reader, thou hast heard of Judas and Demas ; of Sapphira ; of Hymeneus and Philetus ; once renownet professors, and thou hast heard what they proved at \i
Take heed their case be not thine own ; do they not with one mouth cry to thee, O professor ! if thou w where we are, do not cozen thyself as we did ; if thoi better place and lot, be sure thou get a sincere heart : more self-suspicious, we had been more safe.
I would not scare you with needless jealousies, but prevent fatal mistakes. Do not you find your hearts many things ? Do not you shuffle over secret duties ? censure the same evils in others, which you scarce repi
selves .'* Are there not many by-ends in duties ? Do you are far less affected with a great deal of service done to God by others, than with a little by yourselves
Is it not hard to look upon other men's excellencies i or upon your own without pride .'* And are you not troubled with a busy devil, as well heart ? Hath not he that circuits the whole world, ob Hath he not studied your constitution sins, and founc which most easily besets you ? Hath he less malice agaii than others ? Surely you are in the very thicket of thousands of snares are round about you. O how diffi righteous saved ! How hard to be upright ! How few professing world win heaven at last !
O therefore search your hearts, jjrofessors, and let tl 4own to your very reins ; " Let him that thinks he " heed lest he fall."
Away with rash uncharitable censures of others, and and severe in censuring yourselves. Away with dry anc controversies, and spend your thoughts upon this great ( I sound, or am I rotten at heart ? Am I a new creatui
creature still in a new creature's dress and habit ? Beg 1 you be not deceived in that great point (your integri you may be mistaken in. Pray that you be not giv Vloorll^ ■>rl irnin cTMvifartf] tlifin nnv<^ rplicrw
A SOLEMN WARXIXG TO ALL PROFESSORS. 5
after the dust of the earth, and saying. Who will shew us any goc be thou panting after the assurance of the love of God, and cryii Who will shew me how to make my calling and election sure ?
O deceive not yourselves with names and notions ? Think not, cause vou are for a stricter way of worship, or because you associ with, and are accordingly denominated, one of the more reforn professors, that therefore you are safe enough : Alas ! how small mterest have titles, modes, and denominations in religion ? Supp a curious artist take a lump of lead and refine it. and cast it into mould, whence it comes forth shining, and bearing some noble figi suppose of an eagle ; yet it is but a leaden eagle. Suppose tlie fig of a man, and that in the most exact lineaments and proportions ; still it is but a leaden man : Nay, let it bear the figure of an an^ it is but a leaden angel : For the base and ignoble matter is the sa
it was, though the figure be not. Even so, take an unregenen
canial man, let his life be reformed, and his tongue refined, and < him a zealous Conformist, or a strict Non-conformist ; call hii Presbyterian, an Independent, or what you will ; he is all the wl but a carnal Conformist, or Non-conformist ; an unregenerate Pi byterian, a cainial Independent; for the nature is still the sai though the stamp and figure his profession gives him be not the sa
O my friends ! believe it, fine names and brave words are of li value with God : God will no more spare you for these, than Sam did Agag for his delicate ornaments, and spruce appearance : Eit
make sure the root of the matter, or the leaves of a vain profess will not long cover you.
To be deceived by another is bad enough ; but to deceive c selves is a thousand times Avorse.
To deceive ourselves in truths of the superstructure, is bad ; j they that do so shall suffer loss, 1 Cor. iii. 12. But to deceive o selves in the foundation, is a desperate deceit, and shipwrecks all i hopes and happiness at once.
If any one lose his money by a cheat, it troubles him ; but to 1 his soul by a cheat, will confound him. If a man lose an eye,
ear, a hand, a foot, yet omnia Deus dedit duplicia, as Clu-ysost s})eaks ; God hath given these members double, so that then another left ; animam vero unam : But the soul is one, and o one ; and if that be damned, you have not another to he saved.
O therefore be restless till it be, and till you know it be, oul eternal danger .'
SECT. VI.
1 I I
528 THE INVALUABLE WORTH OF SAVING GRACE
with tears, and would part with all the pleasant things the world to enjoy it.
This is that mercy that gives souls the highest pleasL is acquainted with, or the state of this mortality can beai well-assured soul but consider what it is assured of, Ch