The TOUCHSTONE of SINCERITY
The Epistle to the Reader.
all vanity shallbepurgedperfectlyout ofthythoughts, and they beeverlastingly, ravishingly, and delightfully entertained and exerciseduponthat supreme goodness, and infinite excellency of God, from whom they shall never start anymore like a broken bow. And as for thy pride, passion, earthliness, and all other the matters ofthycomplaint and trouble, it shall be said of them, as of the Egyptians to Israel, " Stand still, and fee
"the falvationofGod."
These corruptionsthou seest today, henceforth thou shalt see them no more for ever! when thou
shalt lay down thy weapons of prayers, tears, and groans, and put on the armour of light, not to fight, but triumph in.
Lord! when shall thisblessedday come ? How long! how long! holyandtrue ? My soul waiteth for thee! Come, my
Beloved! and be thou like a roe, or a young hartupon the mountains of Bet her.
Amen.
THE
TOUCHSTONE OF SINCERITY:
OR, The signs 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 of true religion, the faithful searching, and diligent keeping of our hearts are found in the first and highest rank of difficulties :
These two take up the main work ofa Christian betwixt them, Hiclabor, hoc opus eft.
I had hopes that these essays for the searching of the heart, might much sooner have followed my former for keeping the heart * . But providence hath reserved it for the fittest season .
Itcomestothyhand, Reader, in a day of straits and fears, dark andgloomyseason;when the nations about us are made
A Saint Indeed.
The Epistle to the Reader. drunk with their own blood, and filled with the wine of a stonishment? inadaywhen the cup is readytopass unto us,and a storm seems to be rising in the fearsofmany,and threatening the protestant interest in these reformed nations. Somemen, veryconfiderable for pietyand learning, from that scripture,
Rev. xiii. 3. " The deadly wound," (viz. Thatgiventhebeaft by the reformation) was healed, have concluded, that Popery will once more over-run the reformed nations : And one of great renown inallthechurches of Christ, foretelling this furious, but short storm, comforts the people of God with this,
That it is like to fall heaviest upon the worshippers in the outward court, namelytheformal professors of the times.
Ohowmuch is everymannow concerned to have his estate and condition well cleared, and to give all diligence to make his calling and election sure!
It should both amaze and grieveapious mind, to fee how 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 search and study of their own hearts !
It was the saying of the great Cicero, Libenter omnibus omnes opes concefferim, ut mihi liceat, vi nulla interpellante, is to modo literis vivere : I would give all the wealth in the worldthatImightwholly liveinmystudies, and have nothing to hinder me. What a brave offer had that been, if heaven, and the clearing of a title to it, had been the subject-matter of those studies ! Crede mihi, extingui dulce effet, mathematicarum artiumftudio, faith another ; i. e. Believe me, it were asweetdeath to die in the study of the mathematical arts :
And I should be apt to believe it too, did I not know that eternal judgment immediately follows death ; and that they who stand at the door of eternity have higher matters to mind than mathematical niceties.
To discern the harmonies and proportions in nature is pleasant; but, to discern the harmonyandproportion of the signs of grace laid down in the word, with the works of grace wrought in our souls, is a far more pleasant and necessary employment; and, to be extinguished in suchawork as this, were a lovely death indeed; " Blessed
" is that servant, whom his Lord,when he cometh, shall find " so doing !"
My friends, a day of trouble is near, a dying hour approach ethus; and when onr eye-strings and heart-strings are breaking ; when we are taking the last grasp of Christ, and the pro
The Epistle to the Reader. mises, you will then know to what purpose those hours spent in such work as this were.
Search yourselves, yea, search yourselves before the decree bring forth, as thattextmaybe read, Zeph. ii. 1, 2. "Enter into thy chamber, Christian,
"and shut thy door;" ' fit close to this employment 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 a devout foul once; I am never betterthanwhenI am at my book, or on my knees.
This may seem but a dull, melancholy life to the brisk and airy spirits ofthesetimes; but let us be content with it as it is, and leave them(ifwecannothavetheircompany)to their sportiveness and frolics, never oncegrudging them their short and dear-bought pleasures. Assurance, 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. can possibly signify to another what that foul tastes and feels in such an hour as that is..
And be not discouraged at the difficulty of obtaining it :
This white stone is nophilofopherStone, which nomancould ever say he had in his own hand; for many a Christian hath really found it in waiting upon the Lord by prayer, anddiligentlysearchingthe scriptures and his own heart.
Reader, the time will come when they that scoffat theferiousdiligenceofthe faints, andbreakmanya pleasantjest upon the most solemn and awful things in religion, will tremble when they shall hear the midnight-cry, " Behold the bride- " groom cometh !" and fee the lamps of all vain and formal professors expire,and none admitted into the marriage but such whose lamps are furnished with oil ; i. e. such whose professions and duties are enlivenedand maintained by vital springs and principles of real 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 a play 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 to her for oil, that it was too late : and then others representing thefoolisb virgins, fell a weeping, and making most bitter lamentations.
2 Hereat prince Frederic (who was one of the spectators) greatly amazed, cried out, Quid eft fides nostra Christian a, fi
The Epistle to the Reader. nequeMaria, neque alia Sancta exorari poteft ! &c. What is our faith worth, and to what purpose are all our good works, if neither Mary, noranyothersaint can help us! And such was his consternation, that it threw him into a fore and violent disease which ended in an apoplex,whereof he died about four days after.
If the representation of these things in a play, ended the life of so great a man so tragically ; O think with thyself,
Reader, and what will the effects of the Lord's real appearance in the clouds of heaven, and the mourning aud wailing of the tribes of the earthinthatdaybe ! Think I say, and think again, and again, what the dismal effects of such a fight and found willbeuponallthat neglect seriouspreparationthemselves, and coffat them that do prepare to meet the Lord!
The design of this manual is to bring every man's gold to the touchstone and fire; Imeanevery man's grace to the trial of the word; that therebywemayknow what we are, what we have, and what we must expect and trust to at the Lord's coming.
I pretend not to any gift ofdifcerningspirits ; such an extraordinary gift there once was in the church, and very necessary for those times (wherein Sat an was so busy, and the canon of scripture not completed) which the apostle calls the gift of difcerningspirits, 1Cor. xii. 10. And some are of opinion, that by virtue of this gift, Peter difcernedthehypocrisy of Ananias and Saphira, but whatever that gift was, it is utterly ceased now; no man can pretend to it ; But the ordinary aids and assistances of the Spirit are with us still, and the lively oracles are among us still; to them we may freely go for, resolution of all doubts, and decision of perplexed cases. And thus we maydifcern our own spirits, though we want the extraordinary gift of discerning othermen's spirits.
I have little to say of this Treatise in thy hands, more than that it is well aimed and designed, however it be managed.
The ear tries words, as the mouth tasteth meat ; these things will relish according to the palates it meets with.
It is not the pleasing,but profiting of men, that I have herein laboured for.
I know of nothing in it that is liketowound the upright, or slightly heal the hypocrite, by crying peace, peace, when there is no peace.
Scripture light hathbeenmy Cynofura ; and with that thread in my hand, I have followed the search of hypocrisy through the labyrinths of the heart.
Some assistance I hope I have had also from experience; for scripture and experience are such relatives, and the tie betwixt them sodifcernible, as nothing in nature canbemore fo. What
The Epistle to the Reader.
we feel in our hearts,we mighthaveread in the scriptures before ever we felt it.
That the blefling ofGodmay go forth with it,and accompany it to thy soul, reader, is the heart's desire and prayer of, Thine, and the Church's Servant in CHRIST,
JOHN FLAVEL.
THE
TOUCHSTONE OF SINCERITY:
OR The Signs of GRACE, and Symptoms of HYPOCRISY :
Opened in a Treatise upon Revelation iii. 17, 18.
Because thonfayeft I am rich, and increased with goods, and haveneedofnothing ; andknowest not that thou art wretched, and miserable, and poor, and blind, and naked : I counsel thee to buy of me GOLD TRIED in the FIRE, that thou mayestbe rich,&c.
T CHAP.
Wherein the text is opened, and the doctrines are propounded.
A visions, and obscure 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 : here the waters are found no deeper than in other places of the Scripture; but if we go a little farther, they become an overflowing flood: Hitherto we 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 of the 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 the seven churches ofAfia, to instruct, correct, encourage, and confirm them, as their several cases required.
My text falls in the last epistle, sent to the church of Laodicea; the worst and most degenerate of all the rest.
The best had their defects and infirmities,but this laboured under the most dangerous disease of all.
The fairest face of the seven had fomespots, but a dangerous disease seems to have invaded the very heart of this.
Not that allwereequallyguilty, but the greatest part (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, which made it αδιαφορον, a matter of indifferency to own or deny Christ in time of persecution ; the most saving doctrine that some professors are acquainted with.
This lukewarm temper Christ hated ; he was sick of them, and loathed their indifferency ; " I with(faith he) ver. 16. thou wert ei
" thercold or hot." An expression of the fame amount with that in 1 Kings xviii. 21. " How long haltyou between two
" opinions ?" and is manifeftly translated from the qualities of water *, which is either cold or hot ; or lukewarm, a middle temper betwixt both, and more nauseous to the stomach than either of the former.
Cold, is thecomplection and natural temper of those that are wholly alienated and estranged from Christ
' and religion: Hot, is the gracious temper of those that know 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 generation that is too politic, to venture much, and yet so foolish as to lose all ; they areloath to forsake truth wholly, and more loath to follow ittooclosely the form ofreligionthey affect as an honour, the power ofittheyjudge a burden.
* Frigidos vocat plane a Chrifto alienos.
Fervidos, vera Chrifti cognitione in excellent i gradu præditos.
Tepidos, qui cum Chriftiani dicivelint, nec caufam religionisferio agunt, nec vitam confeffioni conformem dignamque ducunt,
Sol, Glass.Rhet.
Sacra. par. 3 , p. 165.
The Doctrines propounded and opened.
This is that temper which the Lord hates, and this was the disease ofLaodicea, which Christ,the great and only heart-anatomist and foul-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, A faithful discovery of the disease ofLaodicea.
Secondly,A proper remedy S 1. First, Their disease is faithfully discovered to them, both in its symptoms, cause and aggravations.
First, Its symptoms, an unconcerned, indifferent, regardless spirit in matters of religion, neither hot,nor cold; the true temper of formal-professors, who never engaged themselves thoroughly and heartily in the ways of God, but can take or leave as times govern,and worldly interest come to be concerned.
Secondly, Its cause and root,which is the defect and want of the truth, and power of inward grace, noted in these expressions, " Thou art wretched, and miserable, poor, blind,
" and naked ;" i. e. thou art destitute of a real principle, a folidwork of grace.
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, wretched and miserable are more general, concluding them in a fad condition, a very sinful and lamentable estate; the three last, πλωχος, τυφλος, και γυμνος, viz. poor, blind, and naked, are more particular, pointing at those grand defects and flaws in the foundation, which made their condition so wretched and miserable.
First, Poor, that is, * void of righteousness andtrueholiness before God : These are the true richesofChristians ; and whosoever wants them, is poor and miserable,how rich soever he be in gifts of the mind,or treasures of the earth.
Secondly, Blind ; † i. e. without spiritual illumination, and so neither knowing their disease, nor their remedy ; the ⚫eviloffin, or necessity of Christ.
Thirdly, Naked, ‡ without Christ,and his righteousness. Sin is the soul'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 vest it us eftCbriftianorum.
Pareus.
: 116
The Doctrines prapounded and opened. howrichlyfoever their bodies were adorned. ThesewereLaodiceans ; i. e. ajuft, or righteous people (according to the no- (at i on of that word) whosegarmentswith which they covered themselves, were made of the home-spunthreadof their own righteousness .
Thirdly, The disease of Laodicea is here opened to them in its'aggravation : " Thou saidst I am rich, and increased
"with goods, and have needofnothing; butknowestnot,"&c.
To be really graceless and Christless, isa miserable condition *; but to be fo, and yet confidently persuaded of the contrary, is most miserable: to have the very symptoms of deathuponus, and yet tell thosethatpityusweareas well as they, is lamentable indeed !
Othe efficacyofaspiritualdelufion! this was the it disease, gracelesness ; and the aggravation of it, was their senseless ness.
Secondly, We have a proper remedy prescribed, ver. 18.
"I counsel thee to buy ofmegoldtried in the fire, that thou " mayestbe rich," &c. In which we have to confider, First, what is prescribed for the cure.
Secondly, Where it is to be had.
Thirdly, How to be obtained.
First,What are the remedies prescribed; andtheyarethree; Gold, white raiment, and eye-salve.
First, gold, the cure of poverty, yea, Gold tried in the fire; i. e. gracethathathbeen variously proved already; and the more it is proved, the more its truth willbeconfpicuous.
The next is white raiment, the remedy against nakedness. And, lastly, eye-salve, the effectual cure of blindness.
Under all these choice metaphors, morechoiceandexcellent things are shadowed, even spiritual graces, real holiness, more precious than gold.
Christ's imputedrighteousness, the richest garment in all the wardrobe of heaven ; and spiritual illumination, the most excellent collyrium or eye-falvethat ever was, or can be applied tothementaleyeor understanding of man in this world.
Secondly, Where these precious remedies maybe had; and you find Christ hath the † monopoly of them all ; Buy of me, faith Christ in the text; he is the repository of all graces. Angels, ministers, ordinances cannotfurnishyou with them with out Christ.
* Nilmiferiusmiferonon miferantefeipfum, 2. e. None is more to be pitied than a pity able sinner who does not pity himself.
* Ηος μονοπλιον εftChrifti, extra quodnulla eftfatus.
The Doctrines propounded and opened.
Thirdly, How they may be obtained from him ; Buy of me.
OnthisplaceEstius, and others,build their doctrine of merit; which is to build a superstructure of hay and stubble upon a foundation of gold. The exigenceof the very text itself de. stroys fuchconceits : for what have they that are poor, wretched, miserable, and want all things, to give as a price, or by wayofmerit for those inestimable treasures of grace ? Buying therefore in this place can fignifyor intend no more than the acquisition, compassing, or obtaining these things from Jesus
Christ, in the use offuchmeans and methods as he hath appointed: and in the use of them we meritgrace no more than the patient merits of his physician by coming to him, and carefully following his prescriptions in the use of such medicaments as he freely gives him: And that place, Ifa. lv. 1.
(from which this phrase seems to be borrowed) fully clears it; He that hath no money, lethimcomeand buy wine and " milk without money, and without price."
From all which, these three observations fairly offer themselves to us.
Doct. 1. That many professors of religion are under very great and dangerous mistakes in their profession.
Doct. 2. That true grace is exceeding precious, and greatly enriches the soul that poffefsfeth it.
Doct. 3. That only is to be accounted true grace, which is able to endure all those trials appointed, or permitted for the discovery of it.
The first doctrine naturally rises out of the scope of the text, which is to awaken and convince unsound professors.
The second, from the use the HolyGhostmakes of the best and choicest thingsinnature, to shadow forth the inestimable worth andpreciousness of grace.
And the third, from that particular, and most significant metaphor ofgoldtried in the fire; by which I here understand areal and solid work of grace, evidencing itself to be so in all theproofsandtrials that are made of it ; for whatsoever is probational of grace, and puts its foundness and sincerity to the test, is that to it which fire is to gold: In this sense it is used in scripture, Psal. Ixvi. ro. " Thou hast tried us as silver is
" tried:" And Zech. xiii. 9. " I will bring the third part " through the fire, and will refine them as silver is refined,
" and try them as gold is tried."
So that whatsoever it is which examines and tries grace whether it be found and sincere, that is the fire Christ here speaks of; and such grace as abides these trials, isthegoldhere intended.
118 The great and dangerous Mistake offome Professors, CHAP.
II.
Wherein the first Doctrine is opened and proved briefly, as a preliminary Discourse to the principal Subject herein designed.
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 more dangerous; but self-flattery in the business offalvation, is the most dangerous of all.
To pretend to the good we know we have not, is gross hypocrisy; to persuade ourselves of the good we have not, tho we think we have it, is formal hypocrisy; and this was the case of those self-deceivers in the text.
My design in this discourse is not to shake the well-built hopes of any man, orbegetgroundless jealousies, but to disΓ cover the real dangerous flaws in the foundationofmanymens hopes for heaven : Every thing is as its foundation is, and debilefundamentum fall it opus ; that failing, all fails.
There is a twofoldfelf-suspicion or fearinGod's own people: The one is a fear of caution, a waking the foul to the use of all the preventive means for avoiding danger ; this is laudable : The other a groundless suspicion of reigning hypocrisy, tending only todespondency ; this is culpable : By the former the soul is guarded against danger ; by the latter it is betrayed 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 ; but he that shuts his eyes against the evidences of his fin and misery, loseth his precious soul to all eternity. Of this latter fort of self-deceivers the world is full, and these are the men
I am concerned withinthispoint.
The great and dangerous Mistake offome Professors. 119
Oh! that some men had less trouble ! and, oh ! that some had more! If the foolish virgins had been less confident, they had certainly been more safe, Matth. xxv. If those glorious professors inMatth. vii. 22. had not shut their eyes against their ownhypocrify, Christ had not shut against them the door of salvation and glory. 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 said, Prov. xxx. 12. " There is a generation that is pure in " their own eyes,and yet is not washed from their filthiness."
Through what false spectacles do the men of that generation lookupontheir own souls ; the men of that generation are multiplied in this generation : Never was any age over-run with a generation of vain, self-cozening, formal professors, as this generation is.
Three things I shall here endeavour to do :
1. To give evidence beyond contradiction to this sad truth, thatamongprofeffors arefoundmany self-deceivers .
(2.) To assign 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 professors, will appear, 1. First, By this, that there are every where to be found more professors than converts ; unregenerate professors, whose religion is but the effect of education.
Christianity, by the favour of an 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 the efficacy of a strong delusion; " for if amanthinkhimself to be some- "thingwhenhe his nothing, hedeceiveth himself," faith the 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, it is but a cypher you see in God's,
" Except am an be born again (fays the lips of truth) he cannot " see the kingdom of God," John iii. 3 .
Poor self-deceivers, ponder those words of Christ ; you have hitherto thought your civil education, your dead and 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 their duties are no more but a compliance of the outward man with the commands of God: This is the superficial religion which deceives and betrays multitudes into eternal misery.
True religion seats itself in the inward man, and acts effec tuallyupon the vital powers,killing finintheheart, and purging its designs and delights from carnality and selfishness ; en gagingthe heart for God; and setting it as a bow in its full bent for him, in the approaches we make to him.
But how little are many professors acquainted with these things ?
Alas! if this beallwehave to stand upon, how dangerous a station is it ? What is external conformity, but an artificial imitation of that which only lives in the souls of good inen?
Thus was Jehudeceived; he did many acts of external obedience to God's command, " but Jehu took no heed to walk in " the ways of the Lord God of Israel with all his heart,"
2Kings x. 31.
And this was his overthrow.
This also was the ruin of those formalists, Ezek. xxxiii.
31. they came and fat before the Lord as his people : The word was to them as a lovely song ; mightily charmed with the modulation of the prophet's voice, and his lively gestures ; but all the while their hearts went after their covetousness
And what abundanceoffuch pharisaical, superficial religion is everywhere to 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; prosperity multiplies vain professors, and adversitypurges the church of them; " Then shall
" many be offended," Matth. xxiv. 10.
This the scripture everywhere marks as a symptom ofhype crisy; Psalm lxxviii. 8. "A generation that set not their
"hearts aright, and whose spirit was not stedfaft with God."
1 John ii. 19. "Buttheywentout, thattheymightbe made " manifest, that they were not of us." Matth. xiii. 21. " For " when tribulation orperfecutionarifeth because of the word,
" by and by he is offended."
But should one have told them in the days of their first profession,that alltheirzeal and labour in religionwouldhave ended in this, it is liketheywouldhave
Evidences of self-deceit in Matters of Religion.
replied as Hazaeltothe man of God, 2 Kings viii. 13. " But "what, isthyservantadog, thatheshoulddothis great thing?"
Quantum mutatus ab illo ?
Ohow unlike is their dark and dirty evening to their glorious and hopeful morning! These professors have more of the moonthanofthefun,little light,less heat,butmanychanges :
Theydecievemany, yea, they deceive themselves,but cannot deceive God.
During the calm,what a flourish do they make?
And with what gallantry do they fail ! By and by you may hearhorrendas tempestates, and soon after you may feeflenda naufragia, a dreadful shipwreck after a furious storm ; and no wonder, for they wanted that ιδιον περιγμον, that ballast and establishment in themselves that 1Pet. iii. 17. would have kept them tight and stable.
4. Fourthly, It is too apparent by this, that many professors secretly indulge and shelter beloved lusts underthewings of their profession:
This, like a worm at the root, will wither and kill them at last, how fragrant soever they may feemto be for a season. Gideon had seventy sons, and one bastard; but that one bastard was the death of all his seventy sons.
Somemen have many excellent gifts, and perform multitudes of duties; butone secret sin indulged and allowed, will destroy them all at last. He that is partial as to the mortification of his fins, is undoubtedly hypocritical in his profession.
IfDavid's evidence was good for his integrity, surely fuchprofessors will never clear themselves ofhypocrify. " I was also
" upright before him, and kept myself from mine iniquity," faith he, Psalm xviii. 23. This is the right eye, andrighthand which every sincere 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, to cut it off, ne parsfincera trahatur ; left all perish.
Their suppressing some lusts, raiseth their confidence ; the indulging of one, razeth the foundation of their hopes ; and thus they deceive themselves.
5. Fifthly, This also manifests the self-deceits of many professors, that the secret duties of religion, or at least the secret intercourse of the soul with God in them, is a secret hid from the knowledge and experience ofmanyprofeffors.
To attend the ordinances of God in the seasons of them, they know ; to pray in their families at the statedhoursthere-
VOL. VII.
az Evidences of Self-deceit in Matters of Religion . of, they know; but to retire from all the world into their closets, and there to pour out their hearts before the Lord, they know not.
To feel somewhat within,paining them like an empty hungry stomach, until they have eaten that hidden manna, that bread in secret ; Imeanrefreshedtheirfouls with real communion with the Lord there ; this is a mystery locked up from the acquaintance of many that call themselves Christians ; and yet this is made a characteristical note ofa sincere Christian by Christ himself, in Matth. vi. 6.
O reader ! if thy heart were right with God, and thou didst not cheat thyself with a vain profession, thou wouldst have frequent business with God, which thou wouldst be loath thy dearest friend, or the wife of thy bosom should be privy to :
Non eft religio ubi omnia patent ; religion doth not lay all open to the eyes of men. Observed duties maintain our credit, but secret duties maintain our life.
It was the saying of an heathen about his secret correfpondency with his friends, what
need the world be acquainted with it ?
Thou and I are theatre ' enough to each other.' There are inclosed pleasures in religion,which none but renewed soulsdofeelingly understand.
6. Lastly, How many more profess religion in these days, thanever made religion their business ! Philosophy tells us, there is a το εργον and a παρέργον, amain business ; and aby-business ; the fame is found in religion also.
There are that give themselves to the Lord," 2 Cor. viii.
5. whose conversation, or trade, is in heaven, Phil. iii. 18. the end or scope of whose life is Christ, Heb. xiii. 7, 8. who give religion the precedency both in time and affection, Psalm v.
3. Rom. xii. 11. who are constant and indefatigable in the work of the Lord , 1 Cor. xv. 58 .
And there are also that take upreligior rather for oftentationthan for an occupation, who nevermindtheduties of religion, butwhentheyhavenothing else to do; and when their outwardman is engaged in the duties of it, yet their heart is not in it ; they hear, they pray, ή δε ψυχη εξω, as Chyryfoftome speaks, but their souls, their thoughts, and minds are abroad.
It is not their business to have fellowship with God in duties, to get their lusts mortified, their hearts tried, their souls conformed to the image of God in holiness .
They pray as if they prayed not, and hear as if they heard not; and if they feel no power in ordinances, noquickening in duties, it is no disappointment at all to them; for theie
Causes of Self-deceit.
were not their designs in drawing nigh to God in these appointments.
And thus you see what numbers of professors deceive them.. selves.
A SECT .
III.
ND if we seriouslyenquireinto the grounds and causes of this self-deceit among professors,we shall find these four things conspiring to delude and cheat them in the great concern of their salvation .
1. First, The natural deceitfulness of the heart, than which nothing is more treacherous, and false, Jer. xvii. 9. "The " heart is deceitful above all things, and desperately wicked;" *
קצ בלהילבט Supplantativum cor,praeomnibus ; the heart is the greatest fupplanter, the most crafty and subtle cheat of all, that deceives us, as Jacobdid his brother (to whose name this textalludes).
It defeats us of our heavenly heritage, as Jacob supplantedhim in his earthly one, while we are gone a hunting after earthly trifles. And wherein its deceitfulness principally appears, you may fee by the solemn caveat of the apostle,
James i. 22. wherein he warns us to beware, that in hearing the word 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 will be found to have the chief hand in his ruin ; and what Apollodorus did but fancy his heart said to him, some mens hearts will tell them in earnest, when they come to the place of misery and torment ; εχω σοι τουτων αιτία, I have been the cause of all this, I have betrayed thee 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, it was I that whispered those atheistical furmises into thine ear, persuading thee that all thou heardst was but the intemperate heat of an hot-brained zealot ; when the judgments of God were denounced, and the misery thou now feelest forewarned and threatened, it was I that wisperedwhat the tongue of another once spake out,Tunc credam, cum illuc venero : I willbeJieve it when I come thither.
• Surely this is a great truth which was observed by thewif
Ar,Mont,
Causes of Self-deceit. est of men, " He that trufsteth in his own heart, is a fool,"
Prov. xxviii. 26. And thousands of such fools are to be found among professors.
2. Secondly, Satan is a chief conspirator in this treacherous design ; we are not ignorant (faith the apostle) of his devices
νοηματα, his fophistry and flights, 2Cor. ii. 11. his επομδειας, trains and methods of temptation,which are thoroughly studied, and artificially moulded and ordered; even such systems as tutors and professors of arts and Sciences have, and read over to their auditors ; as * one judiciously observes, to be the import of that text, Erh . vi. 11. Nor is it to be wondered 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 vast a number of fouls are taken " captive by him at his will," 2 Tim. ii.
26.
It is the god of this world that blinds the minds of them that believe not, 2 Cor. iv. 3, 4. "The god of this world,"
(so called by a Mimesis) who leads a world of poor deluded wretches to destruction, having first blinded their minds, that is deluded, and with his hellish art practised upon their understanding, that το ηγεμονικον, leading and directive faculty,which is to the foul what eyes are to the body.
I rememberBafil brings in Satan thus insulting Christ : I have them ! I have them ! for all thy 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 tasting of the powers of the world to come, I have 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 of the Spirit in God's elect: see that starthng 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 discerning spiritual truths, and that frequently with more distinctness and depth of judgment thanfome gracious fouls attain unto; besides, it is the matteroutof which many rare and excellent gifts are formed in admirable variety, which are singularly useful to others, as they are exercised in expounding the scriptures,defending
*Dr. Goodwin'sChild of light.
Causes of Self-deceit.
the truths of Christ by solid arguments, preaching, praying, c. and make the subject of them renowned and honouredin the church of God, whilst,meantime, they are dazzled with their own splendor, and fatally ruined by them.
There you find also tasting as well as enlightening : fo that they seem to abound not only in knowledge, but in sense also ; i.e. insomekind of experience of what they know; for experience is the bringing of things to the test of spiritual sense.
They do taste or experience the good that comes by the promises of the word, and discoveries of heaven and glory, though they feel notexperimentally the transforming efficacy of these things,upontheirown fouls.
Now, that illumination furnishing them with excellent gifts (as before was noted),enabling them 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 ill built confidence; nothing is more apt to beget and nourish such a confidence than the meltings and workings of our affections about spiritual things ; for, as a † grave divine hath well observed, such am an seems to have all that is required ofa Christian, and to have attained the very end of all knowledge, 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 text did) they are rich, and have need " of nothing." Now of all the false signs of grace, by which mencozen themselves,none are so dangerous and destructive tofouls, as those that come nearest true ones : never doth Satan more effectually and securely manage his cheats, than when he is transformed into an angel of light.
Among this fort of self-deceivers, how many gifted men, and,among that fort, some employed in the office of the ministry will be found, whose daily employment being about spiritual things, studying,preaching,praying, &c. do conclude themselves fanctifiedperfons,because they are conversant about sacred employments,as if the subject must be, because the object is, sacred. Oh! that such would seriously ponder these
+Mr. A. Burgess.
Causes of Self-deceit. two scriptures, Matth. vii. 22. " Many will say unto me in " that day, Lord, Lord, have we not prophesied inthyname?
" and in thy name have cast out devils ? and inthynamedone " many wonderful 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 comparing themselves 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 of others, gave them that high rate and value of themselves.
And thus the proverb is made good, Regnat lufcus inter cæcos; he that hath but one eye, is a'king among the blind.
Thus the false apostles cheated and befooled themselves, 2Cor. x. 12. "But they measuringthemselvesbythemselves,
" and comparing themselves among themselves, are not wife."
God hath not made one man a measure or standard to another man, but his word is the common beam or scale to try all men.
These men are as sharp-sighted to note other mens evil as their own excellencies ; to eye the miscarriages of others with derision, and their own performances with admiration.
They bless themselves whentheybehold the profane in their impieties, Luke xviii. 11. "God,I thank thee, that I am not as " other men are, extortioners, unjust, adulterers, or even as this
" publican ;" q. d. O what a saint am I in comparison of these miscreants ! the Pharisee'sreligionyou see runs alluponnots; a negative holiness is enough to him ; andthemeasurehe takes of it is by 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 vilest, or the infirmities of the holiest, to justify and applaud himself as these self-deceivers do.
And these are the causes and occasions of that general deception, under which so great a part of the profeffingworld bow down and perish.
SECT.
IV, Nthe last 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.
Use 1. Shall be for caution to professors: before I tell you what use you should make of it, I must tell you what use you maynotmake of it.
First, Do not make this use of it; to conclude from what hathbeenfaid, that all professors are but a pack of hypocrites, and that there is no truth nor integrity in any man : this is both intolerable arrogance, to ascend the throne of God ; and unparelleled uncharitableness, to judge the hearts of allmen.
Somemenare as apt to conclude others to be hypocrites, by measuring their hearts by their own, as others are to conclude themselves faints, by comparing their own excellencies with othermens corruptions: but, blessed be God! there is some grain among the heap ofchaff, some true diamonds among the counterfeit stones : the devil hath not the whole piece ; a remnant, according to election, belongs really to the Lord .
Secondly, Do not make this use of it, that assurance must needs be impossible,because so many professors are found to be self-deceivers .
That assurance is one of the great difficulties in religion, isa great truth ; but that it is therefore unattainable in this world, is very false. Popish doctrine indeed makes itimpoflible; but that doctrine is practicallyconfuted in the comfortable experience ofmanyfouls: all are commanded to strive for it, 2 Pet. i. 10. " Givealldiligence to make your calling and " election sure :" and some have the happiness to obtain it,
2Tim. i. 12. " For I know whom I have believed ; and I am " perfuadedthat he is able to keep that which I have commit- " tedunto him against that day."
Let the fimilarworks upon hypocrites resemble as much as they will the favingworks of the Spirit upon believers ; yet God doth always, and the faints do sometimes plainly discern the difference .
Thirdly, Do not make this use of it, to conceal or hide the truths or graces of God, or refuse to profess, or confess them beforemen, because manyprofeffors deceive themselves and others also, by a vain profession: Because another professeth whathehath not, must you therefore hide or deny what you have? It is true, thepoffeffionofgrace and truth in your own souls, is thatwhichsavesyou ; but the profeffionand confeffionofit, is that which honours God,and edifies ; yea, sometimes is the instrument to save others ; it is your comfort that you feel it, it is others comfort toknowthatyou do so. Oftentation is your fin, but a serious and humble profession is your duty, Rom. x. 9.
Afolemn Warning to all Professors.
SECT.
Aving shewedyou in the former section what use Use2.Having you ought not to make of this doctrine, I will next shew you what use you ought to make of it; and surely you cannot improve this point to a better purpose than from it to take warning, and look toy ourselves, that you be not of that numberwhodeceive themselves in their profession. If this be fo, suffer 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 to your foundation ; be not high-minded, but fear. You have, it maybe, done and suffered many things in and for religion ; you have excellent gifts and sweet comforts ; a warm zeal for God, and high confidence of your integrity: All this maybe right (for ought I, or, it may be, you know;) but yet it is possible it may be false also: You have sometimes judgedyourselves, and pronounced yourselves upright ; but remember your final sentence is not yet pronounced 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 a confounded man wilt thou be under such a sentence ! Quaefplendent in confpectu hominis, for dent in conspectu Judicis : Things that are highly esteemed of men, are an abomination in the fight of God; he seeth not as man feeth.
( Thyheartmay be false, and thou not know it ; yea, it may be false, and thou strongly confidentofits integrity.
The saints may approve thee, and God condemn thee; Rev. iii . 1. " Thou hast a name that thou livest, but thou art
" dead."
Men may say, there is at rue Nathaniel ; and God may fay, there is a self cozening Pharifee.
Reader, thou hast heard of Judas andDemas ; ofAnanias and Sapphira; ofHymeneus andPhiletus; oncerenownedand famous professors, and thou hastheardwhat they proved at last.
Take heed their case be not thine own; do they not all, as it were, with one mouth cry to thee, O professor! if thou wiltnotcomewhere we are, do notcozen thyself as we did: if thou expecteft a better place and lot, be sure thou getafincerer heart : Had we been more self-suspicious, we had been more safe.
I would not scare you with needless jealoufies,but I would fain prevent fatal mistakes. Do not you find your hearts deceitful in many things ? Do not you shuffle over secretdu-
Afolemn Warning to all Professors.
ties ? Do not you censure the fame evils in others, which you scarce reprove in yourselves ? Are there not many by-ends in duties? Do not you find you are far less affected with a great deal of service and honourdone to God by others, than with a littlebyyourselves ?
Is it not hard to look upon other men's excellencies without envy, or upon your own without pride?
And are you not troubled with a busy devil, as well as with abadheart ?
Hath not he that circuits the whole world, observed you ? Hath he not studied your constitution sins, and found out that fin which most easily besets you ?
Hath he less malice against your souls than others ?
Surely you are in the very thicket of temptations; thousands of snares are round about you. Ohow difficultly are the righteous saved ! How hard to be upright ! How few even of the professing world win heaven at last !
Otherefore search your hearts, professors, and let this caution go down to your very reins ; " Let him that think she
" stands, take heed left he fall."
Away with rash uncharitable censures of others, and be more just and severe in censuring yourselves. Away with dry and unprofitable controverfies, and spend your thoughts upon this great question, Am I found, or am I rotten at heart ? Am I a new creature, or the old creature still in a new creature's dress and habit? Beg the Lord that you be not deceived in that great point (your integrity) whatever you may be mistaken in.
Pray that you be not given up to an heedless, careless, and vain spirit, and then have religious duties for a rattle, to still and quiet your consciences.
Surely that ground work can never be laid too sure, upon which fo great a stress as thy soul and eternity must depend.
It will not repent thee, I dare promise, when thou comest to die, that thou hast employed thy time and strength to this end:
Whilst others are panting after the dust of the earth, and saying, Who will shew us any good ? be thou panting after the assurance of the love of God, and crying, Who will thew me howtomake my calling and election sure?
Odeceive not yourselves with names 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 professors, 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 all Professors. lump of lead and refine it, and cast it into the mould, whence it comes forth shining, and bearing some noble figure, suppose of an eagle ; yet it is but a leaden cagle.
Suppose the figure of am an, and that in the most exact lineaments and proportions ; yet still it is but a leaden man : Nay, let it bear the figure of an angel, it is butaleaden angel : For the base 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, and call 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 and brave words are of little value with God: God will no more spare you for these, than Samuel did A gag for hisdelicateornaments, and spruce appearance : Either make sure the root of the matter, or the leaves of a vain profession will not long cover you.
To be deceived by another is bad 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 suffer loss, 1 Cor. iii. 12. But to deceive ourselves in the 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 soul by a cheat, will confound him.
If am an lose an eye, an ear, a hand, a foot, yet omnia Deus dedit duplicia, asChryfoftome speaks;Godhathgiventhese members double, fo that there is another left ; animam vero unam: But the soul isone, and only one; and if that be damned, you have not another to be saved.
O therefore be restless till it be, and tillyouknow it be, out of eternal danger !
SECT.
VI.
Use 3. IN conclusion : If fo many professors of religion be cheated in their profession, let all that are well fatisfiedand assured of their integrity, bless the Lord whilst they live for that mercy. O it is a mercy that nounfanctified foul can have : yea, and it is a mercy that many gracious fouls cannot obtain, though they seek it with tears, and would part with all the pleasant things they have in the world to enjoy it.