The TOUCHSTONE of SINCERITY
The Epistle to the Reader.
allvanity ſhallbepurgedperfectlyout ofthythoughts, andthey beeverlastingly, raviſhingly, anddelightfully entertained and exerciſeduponthat fupreme goodneſs, and infinite excellency ofGod, fromwhom they ſhallnever ſtartanymore like a broken bow. And as forthy pride, paffion, earthlineſs, and all otherthe matters ofthycomplaint and trouble, it ſhallbe faid ofthem, as of theEgyptians to Ifrael, " Stand ſtill, andfee
"the falvationofGod."
Theſe corruptionsthou ſeeſt today, henceforth thou shalt ſee them no more for ever! when thou
ſhalt laydown thy weapons of prayers, tears, andgroans, and puton the armourof light, not to fight, but triumphin.
Lord! when fhall thisbleſſedday come ? Howlong! how long! holyandtrue ? My foul waiteth for thee! Come, my
Beloved! andbe thou like a roe, or a young hartupon the mountains of Bether.
Amen.
THE
TOUCHSTONE OF SINCERITY:
OR, The figns of GRACE, and Symptoms of HYPOCRISY.
Opened in a practical Treatiſe upon Revelation iii, 17,18.
The Epistle to the Reader.
Reader, A MONG the difficulties and ſeverities oftrue religion, the faithful fearching, and diligent keeping of our hearts are found inthe firſt and highest rank of difficulties :
Theſe two take up the main work ofa Chriſtian betwixtthem, Hiclabor, hoc opus eft.
Ihad hopes that theſe eſſays for the fearching of theheart, might much ſooner have followed my former for keeping the heart * . But providence hath referved itfor the fittest ſeaſon .
Itcomestothyhand, Reader, in aday of ſtraits and fears, dark andgloomyſeaſon;whenthe nations aboutus are made
ASaint Indeed.
The Epistle to the Reader. drunkwith their own blood, and filled with the wine of a ſtoniſhment? inadaywhen the cupis readytopaſs unto us,and aſtorm ſeems tobe riſinginthe fearsofmany,andthreatening the protestant intereſtin theſe reformed nations. Somemen, veryconfiderable for pietyand learning, from that ſcripture,
Rev. xiii. 3. " The deadly wound," (viz. Thatgiventhebeaft bythereformation) was healed, have concluded, that Popery will once more over-run the reformed nations : And one of greatrenown inallthechurches ofChriſt, foretelling this furious, but ſhort ſtorm, comforts thepeople ofGodwith this,
That it is like tofall heaviest upon the worshippers in the outward court, namelytheformal profeffors ofthe times.
Ohowmuch is everymannow concernedtohave his eſtate and conditionwell cleared, and togive all diligence to make his callingand election ſure!
It ſhouldboth amaze and grieveapious mind, to feehow ſome ingenious perſons can fit with unwearied patience and pleaſure, racking their brains upon ſome dryschoolproblem, or ſome nice mathematical point ; whilſt no reasons or perfuafions can prevail with them to ſpend one ſerious hour in the fearch and ſtudy of theirown hearts !
It was the ſaying of the great Cicero, Libenter omnibus omnes opes concefferim, ut mihi liceat, vi nulla interpellante, iſto modo literis vivere : I would give all the wealth in the worldthatImightwholly liveinmyſtudies, andhavenothing tohinder me. What a brave offer had thatbeen, ifheaven, and the clearing ofatitle toit, hadbeenthe fubject-matter of thoſe ſtudies ! Crede mihi, extingui dulce effet, mathematicarum artiumftudio, faith another ; i. e. Believe me, itwere aſweetdeath to die inthe ſtudy of the mathematical arts :
And I shouldbe apt to believe it too, did Inot know that eternal judgment immediately follows death ; and that they who ſtand atthedoor of eternity have higher matters tomind than mathematical niceties.
To difcern the harmonies and proportions in nature is pleaſant; but, to difcern the harmonyandproportion ofthesigns ofgrace laiddown in theword, with theworks of grace wrought in our fouls, is a far more pleaſant and neceſſary employment; and, to be extinguiſhed in ſuchawork as this, were a lovelydeath indeed; " Bleffed
" is that ſervant, whom his Lord,whenhe cometh, ſhall find " ſodoing !"
Myfriends, aday oftrouble is near, adying hour approach ethus; andwhen onr eye-ſtrings and heart-ftrings are breaking ; whenweare taking the laft graſp ofChriſt, andthe pro
The Epistle to the Reader. miſes, you will thenknow to what purpoſe thoſe hours ſpent inſuch work as this were.
Search yourſelves, yea, ſearch yourſelves before thedecree bring forth, as thattextmaybe read, Zeph. ii. 1, 2. "Enter into thy chamber, Chriſtian,
"and ſhut thydoor;" ' fit cloſe to thisemployment thou art < here directed to ; and however times ſhall govern, whether it be fair or foul weather abroad, thou ſhalt never repent
⚫ſuch an expence of thy time.
Nuſquant requiem inveni, t niſi in libro, & clauftro, ſaid adevout foul once; I am never betterthanwhenI am atmy book, or onmy knees.
This may seem butadull, melancholy life tothe brifk and airy ſpirits oftheſetimes; butlet usbe content with it as it is, and leavethem(ifwecannothavetheircompany)totheir ſportiveneſs and frolics, never oncegrudging them theirſhort and dear-bought pleaſures. Afſurance, That ſin is pardoned, and Chriſt is ours, with the unspeakable joys that are inſeparably connected therewith, is that "white stone, and new name,
" which none knows but he that receives it;" for no words. canpoſſibly ſignifyto anotherwhat thatfoul tastes and feels in ſuch anhour as that is..
Andbe notdiscouraged at the difficulty of obtaining it :
This whitestone is nophilofopherStone, which nomancould ever ſayhe had inhis own hand; for many a Chriſtian hath really found it inwaiting upon the Lordby prayer, anddiligentlyſearchingthe ſcriptures and his own heart.
Reader, the time willcome when they that ſcoffat theferiousdiligenceofthe faints, andbreakmanya pleaſantjeſt uponthe moſt ſolemnand awfulthings inreligion, will tremble when they ſhall hearthe midnight-cry, " Behold thebride- " groom cometh !" and fee the lamps of all vain and formal profeffors expire,andnone admitted into the marriage but fuch whoſe lamps are furnishedwith oil ; i. e. fuch whoſe profeffions and duties are enlivenedand maintainedby vital ſprings and principles ofreal grace within them.
It is a very remarkable ſtory that Melchior Adams records in the life of Gobelinus ; that a little before his time there
•was aplay ſet forth at Ifenach in Germany, of the wife and foolish virgins, wherein the virgin Mary, who was one of the five ſaints thatreprſentedthewiſe virgins, was brought in with the reft, tellingthefoolish virgins, that cried toher for oil, that itwastoo late : andthen others repreſenting thefooliſb virgins, fell aweeping, and making moſt bitter lamentations.
2 Hereat prince Frederic (who was one of the ſpectators) greatly amazed, cried out, Quid eft fides noſtra Christiana, fi
The Epistle to the Reader. nequeMaria, neque alia Sancta exorari poteft ! &c. What is our faith worth, and towhat purpoſe are all our good works, if neither Mary, noranyotherſaint can help us! Andſuch was his conſternation, that it threw him into a fore and violent diſeaſewhich ended inan apoplex,whereof he died about four days after.
If the representation oftheſe things in a play, ended the life of ſo great a man ſo tragically ; O think with thyfelf,
Reader, and whatwill the effects ofthe Lord's real appearance inthe clouds ofheaven, and the mourning aud wailing ofthe tribes ofthe earthinthatdaybe ! Think Iſay, andthink again, and again, what the diſmal effects of fuch a fight and found willbeuponallthat neglect ſeriouspreparationthemselves, and coffat them thatdoprepare to meet the Lord!
The deſign ofthis manual is tobring every man's gold to the touchſtone and fire; Imeanevery man's grace to the trial oftheword; that therebywemayknow what we are, whatwe have, and what we must expect and trust to at the Lord's coming.
Ipretend not to anygift ofdifcerningspirits ; fuch anextraordinary gift there once was in the church, and very neceffary forthoſe times (wherein Satanwas ſo bufy, and the canon ofſcripture not completed) which the apostle calls the giftof difcerningspirits, 1Cor. xii. 10. And fome are of opinion, thatby virtue of this gift, Peter difcernedthehypocriſy of Ananias and Saphira, but whatever that gift was, it is utterly ceased now; no man canpretend to it ; But the ordinary aids and aſſiſtances of the Spirit are with us ſtill, and the lively oracles are amongus ſtill; tothem we may freely go for, reſolution of all doubts, and decifion ofperplexed cafes. And thus we maydifcern our own ſpirits, though we want the extraordinary gift ofdiſcerning othermen's ſpirits.
I have little toſay ofthis Treatise in thy hands, more than that it is well aimed and deſigned, however it bemanaged.
The ear tries words, as the mouth taſteth meat ; theſe things will relish according to the palates itmeets with.
It is not thepleaſing,but profiting ofmen, that I haveherein laboured for.
Iknow ofnothing in itthat is liketowound the upright, or flightly heal the hypocrite, by crying peace, peace, when there is no peace.
Scripture light hathbeenmy Cynofura ; andwith that thread inmy hand, I have followed the ſearch of hypocrify through the labyrinths of theheart.
Some afſiſtance Ihope I have had alſo from experience; for ſcripture andexperience are ſuch relatives, and the tiebetwixt them ſodifcernible, as nothing innature canbemore fo. What
The Epistle to the Reader.
we feel in ourhearts,we mighthaveread inthe fcriptures before ever we felt it.
That the blefling ofGodmay go forth with it,and accompany itto thy foul, reader, is the heart's defire and prayer of, Thine, and the Church's Servant in CHRIST,
JOHN FLAVEL.
THE
TOUCHSTONE OF SINCERITY:
OR The Signs ofGRACE, andSymptoms ofHYPOCRISY :
Opened inaTreatiſe uponRevelation iii. 17, 18.
Because thonfayeft Iam rich, andincreased with goods, and haveneedofnothing ; andknowest not that thou art wretched, andmiferable, and poor, and blind, andnaked : Icounsel thee tobuy ofme GOLD TRIED in the FIRE, that thou mayestbe rich,&c.
T CHAP.
Wherein the text is opened, andthe doctrines are propounded.
A vifions, and obfcure prophecies, containing almoſt as many myſteries as words * ; yet that cloud overshadows the prophetical part only; which begins where this chapter (with thedoctrinal part) ends : herethe waters are found nodeeper than in other places of the Scripture; but if we go a little farther, theybecome an overflowing flood: Hithertowe touch
* Tot mysteria quot verba. Hieron.
VOL. VIL P
The Doctrines propounded and opened. ground, but a ſtep further delivers us into the deeps, which are above the heads ofthe tallest Chriſtians : Here the Spirit ſpeaks doctrinally, and perfpicuously; but in the following chapters mystically, and in great obſeurity.
Seven epiftles are found in this doctrinal part, immediately dictated from heaven, and ſent by John to theseven churches ofAfia, to inſtruct, correct, encourage, andconfirm them, as their ſeveral caſes required.
My text falls in the last epistle, ſentto the church of Laodicea; the worst and moſt degenerate ofall the reſt.
The beſt had their defects and infirmities,but this laboured under themost dangerous diſeaſe ofall.
The faireſt face oftheſeven had fomespots, but adangerous diſeaſe ſeems to have invaded the very heart of this.
Notthat allwereequallyguilty, but the greatestpart (from which the whole is denominated) were lukewarm profeſſors ; who had a name to live, but were dead ; who being never thoroughly engaged in religion, easilyembracedthat principle oftheGnostics, whichmade it αδιαφορον, amatterof indifferency to own or deny Chriſt in time ofperſecution ; the moſt ſaving doctrine that ſome profeffors areacquaintedwith.
This lukewarm temper Chriſt hated ; he was fick ofthem, and loathed their indifferency ; " I with(faith he) ver. 16. thou wert ei
" thercold or hot." An expreffion of the fame amount with that in 1 Kings xviii. 21. " How long haltyou between two
" opinions ?" and is manifeftly tranſlatedfrom the qualities ofwater *, which is either cold or hot ; or lukewarm, a middle temper betwixt both, and more nauſeous to the stomach than eitherofthe former.
Cold, is thecomplection and natural temper ofthoſethat are wholly alienatedand estranged fromChriſt
' and religion: Hot, is the gracious temper ofthoſe thatknow and love Jeſus Chriſt in an excelling degree ! lukewarm, or ' tepid, is the temper of thoſe who have too much religion to • be eſteemed carnal, and too little to be truly ſpiritual ; a generationthat is toopolitic, to venture much, and yet ſofoolish asto loſe all ; they areloath to forſake truth wholly, and more loath to follow ittooclosely theform ofreligionthey affect as an honour, the power ofittheyjudge a burden.
* Frigidos vocat plane a Chrifto alienos.
Fervidos, vera Chrifti cognitione in excellenti gradu præditos.
Tepidos, qui cum Chriftiani dicivelint, nec caufam religionisferio agunt, nec vitam confeffioni conformem dignamque ducunt,
Sol, Glaff.Rhet.
Sacra. par. 3 , p. 165.
The Doctrines propounded and opened.
This is thattemper which the Lord hates, and thiswas the diſeaſe ofLaodicea, which Chriſt,thegreat andonly heart-anatomist andfoul-physician, diſcovers in ver. 17. and preſcribes a cure for it in ver. 18. So that the words reſolve themselves into two parts ; viz.
First, Afaithful diſcovery ofthe diſeaſe ofLaodicea.
Secondly,Aproper remedy S 1. First, Their diſeaſe is faithfullydiscovered to them, both inits ſymptoms, cauſe and aggravations.
First, Itssymptoms, an unconcerned, indifferent, regardleſs ſpirit in matters of religion, neither hot,nor cold; the true temper of formal-profeffors, who never engaged themſelves thoroughly and heartily in the ways ofGod, but can take or leave as times govern,andworldly intereſt come to be concerned.
Secondly, Its cauſe and root,which is the defect and want ofthe truth, and power of inward grace, noted in theſe expreffions, " Thou art wretched, and miferable, poor, blind,
" and naked ;" i. e. thou art deſtitute of a real principle, a folidwork ofgrace.
Theſe five epithets do all point at one and the ſamething ; namely, the defective and rottenneſs of their foundation. The two first, ο ταλαίπωροςκαι ο ελεινος, wretchedand miferable are more general, concludingthem in a fad condition, a very finful and lamentable eſtate; the three laſt, πλωχος, τυφλος, και γυμνος, viz. poor, blind, and naked, are more particular, pointing at thoſegrand defects and flaws in the foundation, which made their condition ſowretched and miferable.
First, Poor, that is, * void ofrighteouſneſs andtrueholineſs before God : Theſe are the true richesofChriſtians ; and whofoever wants them, is poor andmiferable,howrich foever he be ingifts ofthemind,or treaſures ofthe earth.
Secondly, Blind ; † i. e. without ſpiritual illumination, and ſo neither knowing theirdiſeaſe, northeir remedy ; the ⚫eviloffin, or neceffity ofChrift.
Thirdly, Naked, ‡ without Chrift,andhisrighteouſneſs. Sin is the foul's ſhame and nakedneſs ; Chriſt's pure and perfect righteouſneſs is its covering or garment; this they wanted,
P2 * πλωχος deftitutus juftitia, et sanctitate vera, coram Deo.
Grotius.
†τυφλος Nec morbam ſciens, nec remedium-----Durham in loc.
‡γυμνός Carensjuftitia quæ veſtitus eftCbriftianorum.
Pareus.
: 116
The Doctrines prapounded andopened. howrichlyfoever theirbodies wereadorned. ThesewereLaodiceans ; i. e. ajuft, or righteous people (according tothe no- (ation ofthatword) whoſegarmentswith which they covered themſelves, were made ofthehome-ſpunthreadof their own righteouſneſs .
Thirdly, The diſeaſe of Laodicea ishere opened to them in its'aggravation : " Thou ſaidſt I am rich, and increafed
"withgoods, andhave needofnothing; butknoweſtnot,"&c.
To be really graceleſs and Chriſtleſs, isa miferable condition *; butto be fo, andyet confidently perfuaded of the contrary, is moſt miferable: tohave the very fymptoms of deathuponus, and yet tell thoſethatpityusweareas well as they, is lamentable indeed !
Othe efficacyofaſpiritualdelufion! this was theit disease, gracelesness ; and the aggravation of it, was their fenfeless ness.
Secondly, We have aproper remedy preſcribed, ver. 18.
"Icounſel thee tobuy ofmegoldtried inthe fire, that thou " mayeſtbe rich," &c. In which wehave to confider, First, what is preſcribed forthe cure.
Secondly, Where itis tobe had.
Thirdly, How tobe obtained.
First,What are theremedies preſcribed; andtheyarethree; Gold, white raiment, and eye-falve.
First, gold, the cure of poverty, yea, Gold tried in the fire; i. e. gracethathathbeen variouſly proved already; andthe more it is proved, the more its truth willbeconfpicuous.
The next is white raiment, the remedy againſtnakedneſs. And, lastly, eye-falve, the effectual cure of blindneſs.
Under all theſe choice metaphors, morechoiceandexcellent things are ſhadowed, even ſpiritual graces, real holineſs, more precious than gold.
Chrift's imputedrighteouſneſs, the richestgarment inall the wardrobe of heaven ; and ſpiritual illumination, the moſt excellent collyrium or eye-falvethat ever was, or canbe applied tothementaleyeor understanding of manin this world.
Secondly, Where theſe precious remedies maybehad; and you find Chriſt hath the † monopoly ofthem all ; Buy of me, faith Chriſt inthe text; he is the repository ofallgraces. Angels, minifters, ordinances cannotfurnishyou with themwith out Chrift.
* Nilmiferiusmiferonon miferantefeipfum, 2. e. None is more to be pitied than a pityable ſinner whodoesnot pity himſelf.
* Ηος μονοπλιον εftChrifti, extra quodnulla eftfatus.
The Doctrines propounded and opened.
Thirdly, Howthey may be obtained from him ; Buy ofme.
OnthisplaceEſtius, andothers,build their doctrine ofmerit; which is tobuild a ſuperſtructure of hay and ſtubble upon a foundationof gold. The exigenceof the very text itſelf de. ſtroys fuchconceits : forwhathave they that are poor, wretched, miferable, andwant all things, togive as a price, orby wayofmerit forthoſe inestimable treaſures ofgrace ? Buying therefore in thisplace can fignifyor intend nomore than the acquifition, compaſſing, or obtainingtheſe things from Jeſus
Chriſt, inthe use offuchmeans and methods as hehath appointed: andin the uſe ofthem we meritgrace no morethan thepatient merits of his physician by coming tohim, andcarefully following his preſcriptions in the uſe ofſuch medicaments as he freely gives him: And that place, Ifa. lv. 1.
(fromwhich this phraſe ſeems to be borrowed) fully clears it; He thathath no money, lethimcomeand buy wine and " milkwithout money, and withoutprice."
From allwhich, theſe three obſervations fairly offer themſelves to us.
Doct. 1. That many profeſſors of religion are under very great anddangerous mistakes in their profeſſion.
Doct. 2. That truegrace is exceedingprecious, andgreatly enriches thefoul that poffefſfeth it.
Doct. 3. That only is to be accounted truegrace, which is able to endureall those trials appointed, or permitted for the discovery of it.
The first doctrinenaturally riſes out oftheſcope ofthe text, which is to awakenand convince unfound profeffors.
The ſecond, from the uſethe HolyGhostmakes ofthe beſt and choicest thingsinnature, to ſhadow forth the inestimable worth andpreciouſneſs of grace.
And the third, from that particular, and moſt fignificant metaphor ofgoldtried in the fire; bywhich I here underſtand areal and ſolidwork ofgrace, evidencing itſelftobe ſo in all theproofsandtrials that are made ofit ; forwhatsoever is probational ofgrace, andputs its foundneſs and fincerity to the teſt, is thatto it which fire is togold: Inthisſenſe it isuſed in ſcripture, Pfal. Ixvi. ro. " Thou hast tried us as filver is
" tried:" And Zech. xiii. 9. " I will bring the third part " through the fire, and willrefine them as filver is refined,
" and try them as gold is tried."
Sothat whatsoever it is which examines and tries grace whether itbe found and fincere, that is the fire Chrift here ſpeaks of; and ſuch grace as abides theſe trials, isthegoldhere intended.
118 The great anddangerous Mistake offome Profeffors, CHAP.
II.
Wherein the first Doctrine is opened and proved briefly, as a preliminary Difcourse to theprincipal Subject hereindeſigned.
DOCT.
That many profeſſors of religion are under very great and dangerous mistakes in their profeſſions,
SECT.
A LL flattery is dangerous ; ſelf-flattery is moredangerous; but felf-flattery inthebuſineſs offalvation, isthe moſt dangerous ofall.
To pretend to thegoodwe know we have not, is groſs hypocrify; toperfuade ourselves ofthe good we have not, tho we think we have it, is formal hypocrify; and this was the cafe ofthoſe ſelf-deceivers in the text.
My deſign in this diſcourſe is not to ſhake the well-built hopes ofany man, orbegetgroundleſs jealouſies, but to difΓ cover the real dangerous flaws in the foundationofmanymens hopes for heaven : Every thing is as its foundation is, and debilefundamentum fallit opus ; that failing, all fails.
There is a twofoldfelf-fufpicion or fearinGod's own people: The one is afear of caution, awakingthe foul to the uſe ofall the preventive means for avoidingdanger ; this is laudable : The other agroundleſs fufpicion of reigning hypocrify, tending only todeſpondency ; this is culpable : By the former the foul isguarded against danger ; by the latter it isbetrayed into needleſs trouble, and debarred from peace.
Good men have ſometimes more fear than they ought, and wickedmenhave leſs than they ought: The former dofometimes ſhut their eyes against the fair evidences of their own graces; the latter ſhut their eyes against the ſad evidences of their fin and miſery. This isanevilinboth, but not equally dangerous ; for he that ſhuts his eyes against his own graces and privileges, loſeth but his peace and comfort for a time ; buthe that ſhuts his eyes against theevidences of his fin and mifery, loſeth his precious foul to all eternity. Ofthis latter fort of felf-deceivers the world is full, and theſe are the men
Iam concerned withinthispoint.
Thegreat and dangerous Mistake offome Profeffors. 119
Oh! that ſome men had leſs trouble ! and, oh ! that fome hadmore! Ifthefoolish virginshad been leſs confident, they hadcertainly been more ſafe, Matth. xxv. If thoſe glorious profeſſors inMatth. vii. 22. had notſhut theireyes againsttheir ownhypocrify, Chriſt had not ſhut against them the door of falvation andglory. Ananias and Sapphira ; Hymeneus and Philetus ; Alexander and Demas, with multitudes more of that fort, are the fad inſtances and proofs of this point.
It is faid, Prov. xxx. 12. " There is a generation that is pure in " theirown eyes,and yet is not washedfrom their filthineſs."
Throughwhat falſe ſpectaclesdo the men of that generation lookupontheir own souls ; the men ofthat generation are multiplied in this generation : Never was any age over-run withageneration ofvain, felf-cozening, formal profeffors, as thisgenerationis.
Three things I ſhall here endeavour todo :
1. To give evidence beyond contradiction to this ſad truth, thatamongprofeffors arefoundmany ſelf-deceivers .
(2.) To affign the true cauſes and reasons why it is ſo.
And, (3.) Improve it in thoſe practical inferences the point affords.
T SECT.
II.
HAT there are multitudes of ſuch ſelf-deceivers among profeffors, will appear, 1. First, By this, that there are every where to be found more profeffors than converts ; unregenerate profeſſors, whoſe religion is butthe effect of education.
Chriftianity, by the favour ofan early providence, was the firſt comer, it firſt beſpoke them for itſelf; these are Chriſtians of an human creation, rather born, than new-born, believers. Now all theſe arefelf-deceived, and hafting to damnation, under theefficacy ofaſtrong deluſion; " for if amanthinkhimſelf to be ſome- "thingwhenhe his nothing, hedeceiveth himſelf," faiththe apoſtle, Gal. vi . 3. Surely our birth-privilege,withoutthenewbirth, is nothing, yea, worſe than nothing, as to our laſt and great account : That which ſtands for a great ſum in our arithmetic, it is nothing, itis but a cypher you ſee inGod's,
" Except aman beborn again (fays the lips oftruth) he cannot " ſee thekingdom ofGod," John iii. 3 .
Poor felf-deceivers, ponder thoſe words of Chriſt ; you havehitherto thought your civil education, your deadand heartless duties, enough to denominate you Chriſtians before
120 The great and dangerous MistakeofSomeProfeffors:
God; but, go now, and learn what that ſcripture meaneth; and be affuredyou must experienceanothermannerofconverfion, or else it is impoſſible for you to eſcape eternal damnation.
2. Secondly, It is too manifeſt by this, that manyprofeffors are only acquainted with the externals of religion ; and all theirduties are no more butacompliance ofthe outward man with the commands ofGod: This is the fuperficial religion which deceives and betrays multitudes into eternal miſery.
True religion ſeats itſelfinthe inward man, and acts effec tuallyupon thevital powers,killing finintheheart, and purging its defigns and delights from carnality and ſelfishness ; en gagingthe heart forGod; and ſetting it as a bow in its full bent for him, in the approaches we make to him.
Buthow little are many profeſſors acquainted with theſe things ?
Alas! if this beallwehave to ſtandupon, how dangerous a ſtation is it ? What is external conformity, but an artificial imitation ofthat which only lives in the fouls ofgood inen?
Thus was Jehudeceived; hedid many acts ofexternal obedience to God's command, " but Jehu took no heed towalk in " theways of the Lord God of Ifrael with allhis heart,"
2Kings x. 31.
And this was his overthrow.
This alſo was the ruin of thoſe formaliſts, Ezek. xxxiii.
31. they came and fatbefore the Lord as his people : The wordwas tothem as alovely ſong ; mightily charmed with the modulation oftheprophet's voice, and his livelygeſtures ; but all the while their hearts went after their covetouſneſs
Andwhat abundanceoffuch phariſaical, ſuperficial religion is everywhereto be found ?
3. Thirdly, It appears by this,thateverytrialmadebyſufferingsupon profeſſors,blows away multitudes, like dry leaves in Autumn, by a stormy wind; many fall from their own ſtedfaſtneſs in thakingtimes; profperity multiplies vain profeffors, and adverſitypurges thechurch ofthem; " Then ſhall
" many be offended," Matth. xxiv. 10.
This the ſcriptureeverywhere marks as aſymptom ofhype criſy; Pfalm lxxviii. 8. "A generation that fet not their
"hearts aright, andwhoſe ſpirit was not ſtedfaft withGod."
1 John ii. 19. "Buttheywentout, thattheymightbe made " manifeft, that theywere not ofus." Matth. xiii. 21. " For " when tribulation orperfecutionarifeth becauſe oftheword,
" by andby he is offended."
But ſhould one have told them in thedays oftheir firſt profeſſion,that alltheirzeal and labour in religionwouldhave endedinthis, it is liketheywouldhave
Evidences ofself-deceit in Matters of Religion.
replied as Hazaeltothe man ofGod, 2 Kings viii. 13. " But "what, isthyſervantadog, thatheſhoulddothis great thing?"
Quantum mutatus ab illo ?
Ohow unlike is their dark and dirtyevening to theirgloriousand hopeful morning! Thefe profeſſors have more ofthe moonthanofthefun,littlelight,leſs heat,butmanychanges :
Theydecievemany, yea, they deceive themſelves,butcannot deceiveGod.
Duringthe calm,whata flouriſhdo theymake?
Andwith what gallantry do they fail ! By and byyou may hearhorrendas tempestates, andſoon after you may feeflenda naufragia, adreadful ſhipwreck after a furious ſtorm ; andno wonder, for they wantedthat ιδιον περιγμον, that ballast and eſtabliſhment in themselves that 1Pet. iii. 17. wouldhave kept them tight and ſtable.
4. Fourthly, It is too apparent by this, that many profeffors ſecretly indulge and ſhelterbeloved lufts underthewings of their profeſſion:
This, like a worm at the root, will wither and killthem at last, how fragrant foever theymay feemto be for a ſeaſon. Gideon had ſeventy fons, and one baſtard; but that one bastard was the death ofallhis ſeventy fons.
Somemen have manyexcellent gifts, and perform multitudes ofduties; butone ſecret ſin indulgedand allowed, will deſtroy them all at laſt. He that is partial as to the mortification ofhis fins, is undoubtedly hypocritical in his profeffion.
IfDavid's evidencewas good forhisintegrity, furely fuchprofeſſors will never clear themſelves ofhypocrify. " Iwas alfo
" upright beforehim, andkept myſelf from mine iniquity," faith he, Pfalm xviii. 23. This is the right eye, andrighthand which every fincere Chriſtian muſt pluck out, and cut off,
Matth. v. 29, 30.
Which is a metaphor from chirurgeons, whoſe manner it is,whenthewhole is indangerbyany part, tocut itoff, ne parsfincera trahatur ; left all periſh.
Their ſuppreſſing ſome lufts, raiſeth their confidence ; the indulging ofone, razeth the foundation oftheir hopes ; and thus theydeceive themſelves.
5. Fifthly, This alſo manifeſts the ſelf-deceits ofmany profeffors, that the ſecret duties of religion, or at least the ſecret intercourſe ofthe foul with God inthem, is a ſecret hid from the knowledge and experience ofmanyprofeffors.
To attend the ordinances of God in the ſeaſons of them, theyknow ; topray intheir families atthe ſtatedhoursthere-
VOL. VII.
az Evidences ofSelf-deceit in Matters of Religion . of, theyknow; but to retire from allthe world into their clofets, and there to pour out their hearts before the Lord, they know not.
To feel ſomewhatwithin,paining them like an empty hungry ſtomach, until theyhave eaten that hidden manna, that bread in fecret ; Imeanrefreſhedtheirfouls with real communion with the Lord there ; this is a mystery lockedup from the acquaintance ofmany that call themſelves Chriſtians ; and yet this is made a characteriſtical note ofa fincere Chriſtian by Chrift himself, in Matth. vi. 6.
O reader ! ifthy heart were right with God, andthou didst not cheat thyselfwith a vain profeffion, thou wouldst have frequent buſineſs with God, which thou wouldſt be loath thy dearest friend, orthe wife ofthy boſom ſhould be privy to :
Non eft religio ubi omnia patent ; religion doth not lay all open to the eyes ofmen. Obſerved duties maintainour credit, but fecret duties maintainour life.
It was the ſaying ofan heathen abouthis ſecret correfpondency withhis friends, what
need the world be acquaintedwith it ?
Thou and I are theatre ' enough to each other.' There are incloſed pleaſures in religion,whichnonebut renewed ſoulsdofeelingly underſtand.
6. Lastly, How many more profeſs religion in theſe days, thanever made religion their buſineſs ! Philofophy tells us, there is a το εργον anda παρέργον, amain buſineſs ; and aby-buſineſs ; the fame is foundin religion alſo.
There are thatgive themselves to the Lord," 2 Cor. viii.
5. whoſe converſation, or trade, is inheaven, Phil. iii. 18. the end or ſcope ofwhoſe life is Chriſt, Heb. xiii. 7, 8. who give religion the precedency both intime and affection, Pfalm v.
3. Rom. xii. 11. who are conſtant and indefatigable in the work of the Lord , 1 Cor. xv. 58 .
And there are alfo that take upreligior rather for oftentationthan for anoccupation, who nevermindtheduties ofreligion, butwhentheyhavenothing else todo; and when their outwardman is engaged in the duties of it, yettheir heart is not init ; theyhear, they pray, ή δε ψυχη εξω, as Chyryfoftome ſpeaks, but their fouls, their thoughts, andminds are abroad.
It is not their buſineſs to have fellowship with God in duties, to get their lufts mortified, their hearts tried, their fouls conformedto the image ofGod in holineſs .
Theypray as ifthey prayed not, and hear as if they heard not; and ifthey feel nopower in ordinances, noquickening induties, it is no diſappointment at all to them; for theie
Causes of Self-deceit.
were not theirdeſigns indrawing nigh toGod intheſe appointments.
And thus you ſeewhat numbers of profeſſors deceivethem.. ſelves.
A SECT .
III.
ND ifwe ſeriouſlyenquireinto the grounds andcauſes of this ſelf-deceit among profeffors,we shall find theſe four things conſpiring to delude and cheat them in thegreat concern of their ſalvation .
1. First, The natural deceitfulness ofthe heart, than which nothing is more treacherous, and falſe, Jer. xvii. 9. "The " heart is deceitful above allthings, anddeſperately wicked;" *
קצ בלהילבט Supplantativum cor,praeomnibus ; theheart is thegreatest fupplanter, the most crafty and fubtle cheat ofall, thatdeceives us, as Jacobdid his brother (to whoſe name this textalludes).
It defeats us ofour heavenly heritage, as Jacob ſupplantedhim in his earthly one, while we are gone ahunting after earthly trifles. Andwherein its deceitfulneſs principally appears, you may fee by the folemn caveat of the apostle,
James i. 22. wherein he warns us to beware, that in hearing theword we deceive not ourſelves by falſe reaſonings ; for fo παραλογιζομενοι εαυτές imports, and may be ſtrictly rendered, falſereaſoningthemſelves, namely,bymakingfalſe ſyllogifms ; whereby they miſconclude about their ſpiritual and eternal eſtateandcondition, and befoolthemſelves.
The time will come when a man's own heart willbe found tohavethe chiefhand inhis ruin ; and what Apollodorus did butfancy his heart faid to him, fome mens hearts will tell them in earneft, whenthey come to the place of mifery and torment ; εχω σοι τουτων αιτία, I have been the cause ofall this, I have betrayedthee into all theſe torments : it was my lazineſs, my credulity, my averſeneſs to the ways of ſtrict godliness, mortification and ſelf-denial which have for ever undone thee : when thou fateſt under the convincing truths of the gospel, itwas I that whiſpered thoſe atheiſtical furmiſes into thine ear, perfuading thee that all thou heardſt was butthe intemperate heatof an hot-brained zealot ; whenthe judgments ofGod were denounced, and the miſerythou now feeleſt forewarned andthreatened, it was Ithat wiſperedwhat the tongue ofanother once ſpake out,Tunc credam, cum illuc venero : I willbeJieve it when I come thither.
• Surely this is agreat truth which was obſervedby thewif
Ar,Mont,
Causes of Self-deceit. eſt ofmen, " He that trufſteth in his own heart, is a fool,"
Prov. xxviii. 26. And thousands of fuch fools areto be found among profeffors.
2. Secondly, Satan is achief conſpirator inthis treacherous deſign ; we are not ignorant (faith the apostle) ofhis devices
νοηματα, his fophiſtry and flights, 2Cor. ii. 11. his επομδειας, trains and methods oftemptation,which are thoroughly ſtudied, andartificially moulded and ordered; even ſuchſyſtems as tutors and profeſſors of arts and Sciences have, and read over totheir auditors ; as * one judiciouſly obſerves, tobe the import ofthat text, Erh . vi. 11. Nor is it to bewondered at, con idering his vast knowledge, deep malice, and long experience. in this art of cheating, together with the great corruption and proneneſs of the hearts of men to cloſe with his de. vices, and believe his impoſtures, that ſo vaſta number of fouls are taken " captive by him at his will," 2 Tim. ii.
26.
It is the god of this worldthat blinds the minds ofthem that believe not, 2 Cor. iv. 3, 4. "Thegod ofthis world,"
(ſo called by a Mimesis) who leads a world of poor deluded wretches to deftruction, having first blinded their minds, that isdeluded, and with his helliſh art practiſed upon their underſtanding, that το ηγεμονικον, leading and directive faculty,which is to the foulwhat eyes are to the body.
I rememberBafil brings in Satan thus inſulting Chriſt : I have them ! I have them ! for allthy blood and miracles, thy wooings and beſeechings, thy knockings and ſtrivings, I have cozened thee of them at the very gates of heaven : for all their illuminations, and tafting of the powers ofthe world to come, Ihave ſhipwrackt them in the very mouth of the ha ven.
3. Thirdly, The common works found in unregenerate fouls deceive many, who cannotdiftinguishthem from the ſpecial works ofthe Spirit in God's elect: ſee that ſtartling ſcipture, Heb. vi. 4. where you find, among the common operations of the Spirit upon apoftates,that illumination,which gives perfpicuity to their minds in difcerning ſpiritual truths, andthat frequentlywith more distinctneſs anddepth ofjudgment thanfome gracious fouls attain unto; beſides, it is the matteroutof which many rare and excellent gifts areformed in admirable variety, which are ſingularly useful to others, as theyare exerciſedin expounding the ſcriptures,defending
*Dr. Goodwin'sChild oflight.
Causes ofSelf-deceit.
the truths ofChrift by folid arguments, preaching, praying, c. andmake the ſubject ofthem renowned and honouredin thechurch ofGod, whilſt,meantime, theyare dazzled with their own ſplendor, andfatally ruinedby them.
Thereyou find alſo tafting as well as enlightening : fo that theyſeem toabound not only in knowledge, but in ſenſe alſo ; i.e. inſomekind ofexperience ofwhat theyknow; for experience is the bringing ofthings to the test of ſpiritual ſenſe.
Theydo taſte or experience the good that comes by the promiſes of theword, anddiscoveries ofheaven and glory, though theyfeel notexperimentally the transforming efficacy of theſe things,upontheirown fouls.
Now, that illumination furnishing themwith excellent gifts (asbefore was noted),enablingthem to affent to goſpel-truths, which the ſcripture calls faith, Acts viii. 12. and working in them conviction of fin, I Sam. xv. 24. reformation of life, 2 Pet. ii. 20. and touching their affections alſo with tranfientjoy in the diſcovery of thoſe truths.
And this taſte, which comes ſo near to the experience, which the ſanctified foul enjoys,ſeems to put their condition beyond all controversy, and lay a foundation for their illbuilt confidence; nothing is more apt to beget andnouriſh ſuch a confidence thanthe meltings and workings of our affections about ſpiritual things ; for, as a † gravedivine hath well obſerved, ſuch aman ſeems to have all that is required ofa Chriſtian, and tohave attained the very end ofallknowledge, which is operation and influence upon the affections. When they ſhall findheatin their affections, as well as light in their minds, how apt are they to ſay (as theſe ſelf-deceivers in the textdid) they are rich, and have need " ofnothing." Now ofall the falſe ſigns ofgrace, by which mencozen themselves,noneare ſo dangerous and deſtructive tofouls, as thoſe that come nearest true ones : neverdoth Satan more effectually and ſecurely manage his cheats, than whenhe is transformed into anangel oflight.
Among this fort ofſelf-deceivers, how many gifted men, and,among that fort, ſome employed inthe office ofthe miniſtry will be found, whoſe daily employment being about ſpiritual things, ſtudying,preaching,praying, &c. do conclude themſelves fanctifiedperfons,becauſethey are converſant about facred employments,as ifthe ſubject muſtbe, becauſe the object is, facred. Oh! that ſuch would feriouſly ponder theſe
+Mr. A. Burgess.
Causes of Self-deceit. two ſcriptures, Matth. vii. 22. " Many will say unto me in " that day, Lord, Lord, havewe not prophefied inthyname?
" and in thy name have caſt outdevils ? and inthynamedone " manywonderful things ?" And 1 Cor. ix. 27.-" left that " by any means, when I have preached unto others, I myſelf
" ſhould be a caſt-away."
4. Lastly, To add no more, this ſtrengthens ſelf-deceit exceedingly in many, viz. Their obſervations of, and comparingthemſelves with others. Thus thePhariſees (thoſe groſs ſelf-deceivers) " truſted in themſelves that they were righte- " ous, and deſpiſed others," Luke xviii. 9. Their low rating ofothers, gave them that high rate and value of themselves.
Andthus theproverb is madegood, Regnat lufcus inter cæcos; hethat hath but one eye, is a'king among the blind.
Thus the falſe apostles cheated and befooled themſelves, 2Cor. x. 12. "Butthey meaſuringthemſelvesbythemſelves,
" andcomparing themſelves among themselves, are notwife."
God hath not made one man a meaſure or ſtandard to another man, but his word isthe common beam or ſcale to try all men.
Theſe men are as ſharp-fighted to note other mens evil as their own excellencies ; to eyethe miscarriages ofothers with derifion, and their own performances with admiration.
They bleſs themſelves whentheybehold the profane in their impieties, Luke xviii. 11. "God,Ithank thee, that I am not as " other men are, extortioners, unjuſt, adulterers, or even as this
" publican ;" q. d. O whata ſaintam I in comparison oftheſe mifcreants ! the Phariſee'sreligionyou ſee runs alluponnots; anegative holiness is enough tohim ; andthemeaſurehe takes ofit isby comparison of himself with others more externally vilethanhimself. A Chriſtian may ſay with praiſe and humility, " I am not as some men are; but tho' he knows nothing
" by himself, yet is he not thereby justified," I Cor. iv. 4.
He neither rakes together the enormities of the vileft, or the infirmities of the holiest, to justify and applaud himselfas theſe ſelf-deceivers do.
And these are the cauſes and occafions of that general deception, under which ſo great a part of the profeffingworld bow down and periſh.
SECT.
IV, Nthe laft place I ſhall improve this point variouſly, ac3. I cording to the importance and usefulness of it, with as much brevity and cloſeneſs of application as I can. And,
Afolemn Warning to all Profeſſors.
Ufe 1. Shall be forcaution to profeffors: beforeI tell you what uſe you ſhould make of it, I must tell you what uſeyou maynotmake of it.
First, Do not make this use of it; to conclude from what hathbeenfaid, that all profeffors are but a pack of hypocrites, and that there is no truth nor integrity in any man : this is bothintolerable arrogance, toafcend the throne ofGod ; and unparelleled uncharitableneſs, tojudge the hearts of allmen.
Somemenare asapt to conclude others tobe hypocrites, by meaſuring their hearts bytheir own, as others are to conclude themſelves faints, bycomparing their own excellencies with othermens corruptions: but, bleſſed be God! there is ſome grainamong the heap ofchaff, ſome truediamonds among the counterfeit ſtones : the devil hath notthe whole piece ; a remnant, according toelection, belongs really to the Lord .
Secondly, Do not make this uſe of it, that affurance muft needsbe impoffible,becauſeſo many profeffors are foundtobe ſelf-deceivers .
That affurance is one of the great difficulties in religion, isa great truth ; but that it is therefore unattainable in this world, isvery falſe. Popiſh doctrine indeed makes itimpoflible; butthatdoctrine is practicallyconfuted inthe comfortableexperience ofmanyfouls: allare commanded to ſtrive for it, 2 Pet. i. 10. " Givealldiligence to make your calling and " election ſure :" andſome have the happiness to obtain it,
2Tim. i. 12. " For I knowwhom I have believed ; and I am " perfuadedthat he is able tokeep that which I have commit- " tedunto him against that day."
Letthe fimilarworks uponhypocrites refemble as much as theywill the favingworks of the Spirit upon believers ; yet Goddoth always, andthe faintsdo ſometimes plainly difcern thedifference .
Thirdly, Do notmake this uſe of it, to conceal or hide the truths or graces ofGod, or refuſe to profeſs, or confess them beforemen, becauſe manyprofeffors deceive themſelvesand others alſo, by a vain profeffion: Becauſe another profeſſeth whathehath not, muſt you thereforehide ordeny whatyou have? It istrue, thepoffeffionofgrace and truth inyour own fouls, is thatwhichſavesyou ; butthe profeffionand confeffionofit, isthatwhich honours God,and edifies ; yea, fometimes is the inſtrument to ſave others ; it isyour comfortthat you feel it, it is others comfort toknowthatyou doſo. Oftentation isyour fin, but a ferious andhumble profeſſion isyour duty, Rom. x. 9.
Afolemn Warning to all Profeffors.
SECT.
Aving ſhewedyou inthe former ſection what use Ufe2.Having you ought not to make ofthis doctrine, I will next ſhew you what uſe you ought to make of it; andſurely you cannot improvethis point to a better purpoſe than from it totake warning, and look toyourſelves, that you be not of that numberwhodeceive themſelves intheirprofeſſion. Ifthis be fo, fuffer me cloſely to preſs that great apoftolical caution,
1 Cor. x. 12. " Let him that thinks he ſtands, take heed left " he fall." O profeſſors ! look carefully toyour foundation ; benot high-minded, but fear. You have, it maybe, done and fuffered manythings in and for religion ; you have excellent gifts and ſweet comforts ; awarm zeal forGod, and high confidenceof your integrity: All this mayberight (for ought I, or, it may be, you know;) butyet it is poſſible it may be falſe alſo: You have ſometimes judgedyourſelves, and pronounced yourſelves upright ; but remember your final ſentence is not yetpronounced by your Judge. And whatifGod weigh you over again in his more equal balance, and ſhould fay, Mene Tekel, thou art weighed in the balance and art found wanting: What aconfounded man wilt thou be under ſuch a fentence ! Quaefplendent in confpectu hominis, fordent in conspectu Judicis : Things that are highly eſteemed ofmen, are an abominationinthe fight ofGod; he ſeeth not as man feeth.
( Thyheartmay be falſe, and thounot know it ; yea, it may be falſe, and thou ſtrongly confidentofits integrity.
The faints may approve thee, and God condemn thee; Rev. iii . 1. " Thou hast a name that thou liveſt, butthou art
" dead."
Men may ſay, there is atrue Nathaniel ; andGod may fay, there is a ſelf cozening Pharifee.
Reader, thou hast heard of Judas andDemas ; ofAnanias and Sapphira; ofHymeneus andPhiletus; oncerenownedand famous profeffors, and thou hastheardwhat they proved at last.
Take heed theircaſe be notthine own; dothey not all, as itwere, with one mouth cry to thee, O profeffor! if thou wiltnotcomewhere we are, do notcozen thyself as we did: ifthou expecteft a better place and lot, be sure thou getafincerer heart : Had we been more ſelf-fufpicious, we hadbeen more fafe.
Iwouldnot ſcareyou with needleſs jealoufies,but Iwould fain prevent fatal mistakes. Do not you find your hearts deceitful in manythings ? Do notyou ſhuffle over ſecretdu-
Afolemn Warning to all Profeffors.
ties ? Do not you cenfure the fame evils in others, which you ſcarce reprove in yourſelves ? Are there not many by-ends in duties? Donotyou findyou are far leſs affected with agreat dealof ſerviceand honourdone to God by others, than with a littlebyyourselves ?
Is it not hard to lookupon other men's excellencies without envy, or uponyour own without pride?
Andare you not troubled with abuſy devil, as well as with abadheart ?
Hath not he that circuits the whole world, obſervedyou ? Hathhe not ſtudied your conftitution ſins, and foundout that fin which moſt eafily beſets you ?
Hathhe lefs malice against your fouls than others ?
Surely you are in the verythicket of temptations; thousands of ſnares are round aboutyou. Ohow difficultly are the righteous ſaved ! How hard tobe upright ! How few even of the profeffing world winheaven at laſt !
Otherefore ſearch your hearts, profeſſors, and let thiscaution go down to your very reins ; " Lethim that thinkshe
" ſtands, take heed left he fall."
Away with raſh uncharitable cenſures ofothers, and be more juſt and fevere in censuring yourſelves. Awaywith dry and unprofitable controverfies, and ſpend your thoughts upon this great queſtion, Am I found, or am I rottenat heart ? Am I a new creature, or the old creature ſtill in a new creature's dreſs andhabit? Beg the Lord that yoube not deceived in that great point (your integrity) whatever you may be mistaken in.
Praythat yoube notgivenup to an heedleſs, careleſs, and vain ſpirit, andthen have religious duties for a rattle, to ftill and quiet your confciences.
Surely that ground work cannever be laid too fure, upon which fo great a ſtreſs as thy foul and eternity muſt depend.
It willnot repent thee, Idare promife, whenthou comeſt todie, that thou hast employed thy time and ſtrength to this end:
Whilft others are panting afterthe dust of the earth, and faying, Who will ſhew us any good ? be thou panting after the afſurance of the love ofGod, and crying, Who will thew me howtomake my calling and election ſure?
Odeceive not yourſelves withnames and notions !
Think not, because you are for a ſtricter way of worthip, or becauſe you aſſociate with, and are accordingly denominated, one of the more reformed profeffors, that therefore you are ſafe enough : Alas ! how ſmall an intereſt have titles, modes, and denominations in religion ? Suppoſe a curious artiſt take a
VOL. VII.
Afolemn Warning to allProfeſſors. lump of lead and refine it, and caſt it into the mould, whence itcomes forth ſhining, and bearing fome noble figure, ſuppoſe of an eagle ; yet it is but a leaden cagle.
Suppoſe the figure of aman, and that in the moſt exact lineaments and proportions ; yet ſtill it is but a leaden man : Nay, let itbear the figure of an angel, it is butaleaden angel : For thebaſe and ignoble matter is the ſame it was, though the figure be not.
Even ſo, take an unregenerate carnal man, let his life be re : formed, and his tongue refined, andcall him a zealous Conformiſt, or a ſtrict Non-conformist ; call him a Presbyterian, an Independent, or what you will ; he is all the while but a carnal Conformiſt, or Non-conformist; anunregeneratePresbyterian, a carnal Independent ; for the nature is ſtill the fame, though the ſtamp and figure his profeſſiongiveshimbe not the fame.
Omy friends ! believe it, fine names andbrave words are of little value withGod: God will no more ſpare you for theſe, than Samueldid Agag for hisdelicateornaments, and ſpruce appearance : Either make ſure the root of the matter, orthe leaves of avain profeffion willnot long coveryou.
To be deceived by another isbad enough; but to deceive ourſelves, is a thousand times worſe..
To deceive ourſelves in truths of the ſuperſtructure, is bad; and they that do ſo, ſhall fuffer lofs, 1 Cor. iii. 12. But to deceive ourſelves inthe foundation, is a deſperate deceit, and ſhipwrecks all our hopes and happineſs at once.
If any man loſe his money by a cheat, it troubles him; but to loſe his foul by a cheat, will confound him.
If aman loſe an eye, an ear, a hand, a foot, yet omnia Deus dedit duplicia, asChryfoftome ſpeaks;Godhathgiventheſe membersdouble, fo that there is another left ; animam vero unam: But the foul isone, and only one; and if that be damned, you have not another tobe ſaved.
O therefore be reſtleſs till itbe, and tillyouknow it be, out of eternaldanger !
SECT.
VI.
Use 3. IN conclufion : If fo many profeffors of religion be cheated in their profeſſion, letallthat are well fatisfiedand affured of their integrity, bleſs the Lord whilft they live for that mercy. O it is a mercy that nounfanctified foul canhave : yea, and it is a mercy that many gracious fouls cannotobtain, though they feek it with tears, andwould part with allthepleasant things they have inthe world to enjoy it.