they had â—amps of profession as well as others and saw â—ot the cheat till the cry was heard at midâ—ight and their unfurnished Lamps went â—ut Matth. 25. 2. Secondly The promises of salvation are â—ade over to tryed grace and such only as â—ill endure the tryal So James 1. 12. Blessed 〈◊〉 the man that endureth temptation for when 〈◊〉 is tryed he shall receive the Crown of life â—hich God hath promised to them that love him 〈◊〉 must be first tryed and then crowned 〈◊〉 a man strive for masteries yet is he not Crownâ—d except he strive lawfully 2 Tim. 2. 5. he â—anifestly alludes to the Roman Games to â—hich there were Judges appointed to see â—hat no foul play were offered contrary to 〈◊〉 Law for wrestling and where it was â—â—und the Crown was denyed them Not to â—im that sets forth in the morning with reâ—lution and gallantry but to him that holds 〈◊〉 till the evening of his life is the proâ—ise made Matth. 10. 22. He that endureth 〈◊〉 the end shall be saved so Rom. 2. 7. To â—em who by patient continuance in well doing 〈◊〉 for glory and honour and immortality eternal life and once more Heb. 3. 15. We are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end So that if you should endure some few slighter troubles and faint at last give out when a closer tryal befals you all your labours and sufferings are in vain Sincerity and final perseverance are the conditions of all special promises 3. Thirdly Every mans graces and duties must be tryed and weighed by God in the great day and if they cannot endure these lesser tryals to which God exposed them now how will they endure that severe and exact tryal to which he will bring them then No man can search his own heart with that exactness in this world as God will search iâ— in the world to come I may say in this case to you as the Lord spake to Ieremiah cl ap 12. 5. If thou hast run with the footmen and they have wearied thee then how canst thou contend with horses and if in the land of peace wherein thou trustedst they have wearited thee then how wilt thoâ— do in the swelling of Iordan This was spoken to encourage the Prophet to constancy in his work and as if the Lord had said O Ieremy do the strivings of the men of Anat hoth thine own Town dishearten thee pluck up thy spirits and faint not there are harder Tryals than these that thou must undergo at Ierusalem these are no more to what is coming than the running with footmen is to contending with horses or the passing a small Rivulet to the swellings of Iordan To allude to this If our graces and duties cannot bear these lighter tryals if a little lift of prosperity or lighter stroke of adversity discover so much falseness rottenness pride and selfishness in the heart If we cannot resist the motions of corruptions but yield our selves to obey sin in the lusts of it If we can neither keep our hearts with God in duties nor mourn for our wanderings from him If a few scoffs from wicked tongues or tryals of persecution from the hands of men will cause us to faint in the way and turn back from following the Lord what shall we do when he comes whose fan is in his hand and who will throughly purge his floor Mat. 3. 12. who will try every mans work as by fire 1 Cor. 3. 13. search the secrets of all hearts Rom. 2. 16. weigh every man to his ounces and drachms Surely we can take little comfort in that which is so unable to bear the severe tryals of that day that it cannot stand before the slighter Tryals of this day 4. Fourthly True grace is willing to be tryed and nothing is more desirable to an upright soul than to know his own condition If therefore we shun the tryal and are loth to search our selves or be searched by the Lord our condition is suspicious and we can take little comfort in it It was Davids earnest desire Psal. 139. 23. that God would throughly search his heart and reins and see if there were any way of wickedness in him false grace is shy of Gods eye it cares not to be examined but this is the delight of sincere ones every one that doth evil hateth the light lest his deeds should be reproved but he that doth truth cometh to the light that his deeds may be made manifest that they are wrought in God John 3. 20 21. The reason is plain why Hypocrisie cannot endure to come to the. Touchstone and test for Hypocrites â—aving a secret consciousness of their own guilt unsoundness know that by this means their vain confidence would quickly be confuted and all their reputation for Religion blasted but O if men dare not stand before the word as it is now opened and applyed by Ministers how will they stand when it shall be opened and applyed in another manner by Jesus Christ O professour if thy condition be good thy heart right thou wilt desiâ—e to know the very worst of thy self and when thou hast made the deepest search thou canst thou wilt still fear thou hast not been severe enough and impaâ—â—â—â— enough to thy self nothing will give thee more content than when thou feelest the word dividing thy soul and spirit thy joynts and marrow nothing so much comforts thee under or after an affliction as the discovery it hath made of thy heart thou wilt seem to feel with what affections those words came from the Prophets lips Jer. 12. 3. But thou O Lord knowest me thou hast seen me and tryed my heart towards thee O what a freshing sweetness will stream through thy heart and all the powers of thy soul when thou canst make the like appeal to God with like sincerity And certainly without such a disposition of spirit towards the tryal of our graces we can have little evidence of the truth of them CHAP. XI Containing divers practical instructive Inferences from this doctrine with a serious exhortation to self-tryal and through examination SECT I. Infer 1. ARe there such variety of tryals appointed to examine the sincerity of mens graces how great a vanity then is Hypocrisie and to how little purpose do men endeaâ—our to conceal and hide it We say murder will out and we may as confidently affirm hypocrisie will out When Rebekah had laid the plot to disguise her son Iacob and by personating his brother to get the blessing Iacob thus objects against it My Father perad venture will feel me and I shall seem to him as a deceiver and I shall bring a curse upon me and not a blessing Gen. 27. 12. as if he should say but what if my Father detect the cheat how then shall I look him in the face how shall I escape a curse After the same manner every upright soul scares it self from the way of Hypocrisie
miracles thy wooings and beseechings thy knocking 's and strivings I have couzened 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 haven 3. Thirdly The common works found in unregenerate souls deceive many who cannot distinguish them from the special works of the spirit in Gods Elect see that startlinâ—â— Scripture Heb. 6. 4. where you find among the common operations of the Spirit upoâ— Apostates illumination which gives perspicuity to their minds in discerning spirituaâ— truths and that frequently with more distinctness and depth of Judgment thansomâ—â— gracious souls attain unto besides it is the matter out of 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 〈◊〉 deâ—ending the truths of Christ by solid arguments preaching praying c. and make the subject of them renowned and honoured in the Church of God whilest mean time they are dâ—zled with their own splendour and fatally ruined by them There you find also Tasting as well as enlightening So that they seem to abound not only in knowledge but in sense also i. e. iâ— some kind of experience of what they know for experience is the bringing of things to the Test of spiritual sense They do tastâ—â— or experience the good that comes by the promises of the word and discoveries of heaven and glory though they feel not experimentally the transforming efficacy of these things upon their own souls Now that illumination furnishing them with excellent gifts as before was noted enabling them to Assent to Gospel truth's which the Scripture calls faith Acts 8. 12. and working in them conviction of sin 1 Sam. 15. 24. reformation of life 2 Pet. 2. 2â— and touching their affections also with transient joy in the discovery of those truthâ— And this Taste which comes so near to the experience which the sanctified soul enjoyes these things seem to put their condition beyond all controversie 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 a man seems to have all that is required of a Christian and to have attained the very end of all knowledge which is operation and influence upon the affections When they shall find heat in 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 men couzen themselves none are so dangerous and destructive to souls 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 sort of self-deceivers how mâ—ny gifted men and among that sort some imâ—â—ployed in the office of the Ministry will bâ— found whose daily imployment being abouâ— spiritual things studying preaching prayâ—ing c. conclude themselves sanctified persons because they are versant about sacreâ— imployments as if the subject must be beâ—â—cause the object is sacred Oh that sucâ— would seriously ponder those two Scriptureâ— Mat. 7. 22. Many will say unto me in thaâ— day Lord Lord have we not prophesied in thy name and in thy name have cast out devils and in thy name done many wonderful things and I Cor. 9 27. lest that by any meanâ— when I have preached unto others I my self shoulâ— be a cast away 4. Lastly To add here no more this strengthâ—â—ens self deceit exceedingly in many vizâ— their observations of and comparing themâ—selves with others Thus the Pharisees thosâ— gross self deceivers trusted in themselves thaâ— they were righteous and despised others Luke 18â—â— 9. their low rating of others gave them thaâ— high rate and value of themselves and thuâ— the proverb is made good regnat luscus inteâ—câ—cos he that hath but one eye is a King among the blind Thus the false Apostles cheated and beâ—â— fool'd themselves 2. Cor. 10. 12. but they measuring themselves by themselves and comparing themselves among themselves are not wiâ—e God hath not made one Man a measure or â—â—andard to another Man but his Word is â—he common beam or scale to try all Men. These Men are as sharp sighted to note oâ—â—er Mens evils as their own excellencies 〈◊〉 eye the miscarriages of others with derisiâ—â— and their own performances with admiraâ—â—on They bless themselves when they behold â—â—e prophane in their impieties Luk. 18. 11. God I thank thee that I am not as other men are Extortioners Unjust Adulterers or even as this â—ublican q. d. O what a Saint am I in comâ—arison of these miscreants The Pharisees Religion you see runs all upon nots a negaâ—â—ve holiness is enough to him and the meaâ—â—re he takes of it is by comparison of himâ—elf with others more externally vile than â—imself A Christian may say with praise â—nd humility I am not as some men are but â—â—ough he know nothing by himself yet is he â—ot thereby justified 1 Cor. 4. 4. he neitheâ—â—â—akes together the enormities of the vilest on â—he infirmities of the holiest to justifie and â—pplaud himself as these Self deceivers do And these are the causes and occasions of that general deception under which so great a â—art of the professing World bow down â—nd perish SECT IV. 3. IN the last place I shall prove this poâ—variously according to the importanâ— and usefulness of it with as much breviâ— and closeness of Application as I can Anâ— Use. 1. Shall be for Caution to Professon before I tell you what use you should maâ— of it I must tell you what use you may nâ— make of it First Don't make this use of it to coâ—clude from what hath been said that all Pâ—fessors are but a pack of Hypocrites and thâ— there is no Truth nor Integrity in any Maâ— this is both intolerable arrogance to ascenâ— the Throne of God and unparallel'd Unchâ—â—â—ritableness to judge the hearts of all Men. Some Men are as apt to conclude others â— be Hypocrites by measuring their hearts bâ— their own as others are to conclude theâ—â—selves Saints by comparing their own exceâ— lencies with other Mens corruptions but bleâ—sed be God there is some grain among thâ— heap of chaff some true Diamonds amonâ— the counterfeit Stones The Devil hath noâ— the whole piece a remnant according 〈◊〉 election belongs really to the Lord. 2. Secondly Don't make this use of it thaâ— assurance must needs be impossible becauâ—â— so many Professors are found to be Self deâ—ceivers That assurance is one of the great diffiâ—â—lties in Religion is a great truth but that is therefore unattainable in this World is â—ery false Popish Doctrine indeed makes it â—possible but that Doctrine
alas if I should suffer things to go on at this rate what will become of them in a little time what delight can I take in their duties when the faith fervour humility holy seriousness of their spirits is wanting in them I will therefore refine them as silver is refined and try them as gold is tryed and they shall call upon my name and I will hear them and I will say it is my people aud they shall say the Lord is my God Zech. 13. 9. and thus the Lord chides himself freind again with his people Thus he recovers them to their true temper and thus his visiâ—ations do preserve their spirits and when the Lord sees these sweet effects of his tryals upon them it greatly pleaseth him O now saith God I like it This providence hath done them good this â—od was well bestowed the letting looseâ—of this temptation or that corruption upon â—hem hath made them find their knees again â—ow I hear the voice of my child again Beloved this is a blessed fruit and effect of â—ur frequent tryals and how ungrateful soâ—ver they are to flesh and blood that affects â—aâ—e and is loth to be disturbed yet it is necessary to the preservation of our spirits 5. Fifthly By the tryal of our graces Satan is defeated and his accusations of the Saints found to be meer slanders It is a very common thing with the devil and wicked men to accuse the people of God of Hypocrisie and to tell the world they are not the men and women they are taken to be and that if their inside were but turned out by some through tryal or deep search it would appear that Religion did not indeed live in their souls as they pretend but that they only act a part and personate heavenly and mortified persons upon the publick stage of profession Thus the Accuser of the brethren suggests the Hypocrisie of Iob Cap 2. 5. put forth thine hand now and touch his bone and his flesh and he will curse thee to thy face q. d. Well might Iob serve thee whilest thou hast been so bountiful a master to him he hath been well rewarded for all the service he hath done thee but if thou stop the current of his prosperity thou shalt see how quickly he will stop the course of his duty a few lashes from thy hand will make him curse thee to thy face but O what shame and disappointment was it to that envious spirit what a vindication of Iobs integrity when under the greatest tryals of his faith and patience he still held fast his integrity and shews himself as great a pattern of patience under the cross as he had been of piety in the days of his greatest prosperity Satan gets nothing by bringing forth the saints upon the stage to be made a spectacle to angeâ—s men as it is 1 Cor. 4. 9. 6. Sixthly and Lastly The frequent tryals of grace exhibit a full and living Testimony against the Atheism of the world These prove beyond all words or arguments that Religion is no fancy but the greatest reality in the world men would make Religion but a fancy and the zeal of its professours but the intemperate heat of some crazy brains over-heated with a fond notion They that never felt the real influences of Religion upon their own souls will not believe that others do feel them Serious piety is become the ludicrous subject with which the wanton Wits of this Athestical world sport themselves But behold the wisdom and goodness of God exhibiting to the world the undeniable testimonies of the truth of Religion as often as the sincere professour thereof are brought to the test by afflictions from the hand of God or persecutions from the hands of men Loe here is the faith and patience of their Saints here is the courage meekness and self-denyal shining as gold in the fire they have the real proofs of it before their eyes instead of casting them into hell and convincing them by eternal fire he is pleased to cast his own people into the fire of affliction that they who scoff at them may be convinced at an easier and cheaper rate It is no new thing to see the enemies of Religionbrought over to embrace it by the constancy and faithfulness of the Saints in their tryals sufferings for it God grant that the Atheism of this present generation do not occasion a more fiery tryal to the people of God in it than they have yet suffered CHAP. X. Shewing that grace only is to be reckoned sincere and real which can endure those tryals which God appoints or permits for the discovery of it SECT I. BEfore I offer you the proofs evidences of this truth it will be necessary to prevent some mistakes that may be occasioned by misunderstanding of it Caution 1. And in the first place we are not to think assurance of our sincerity impossible to be had in this life because as long as we live here we are in a state of tryal and how many tryals soever have been made upon us already yet still there are more to come and we know not what we shall prove in future tryals though God hath kept us upright in former tryals no no this is none of my meaning nor doth such a conclusion necessarily follow this assertion for a Christian that hath rightly closed with Christ at first and been faithful in the duties of active and passive obedience hitherto may be assured upon good grounds of a victory before he come to the fire of his remaining tryals So was the Apostle Rom. 8. 35 c. who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or peril or sword nay in all these we are more than conquerours through him that hath loved us here 's an assured triumph before the Combate So Job 23. 10. but he knoweth the way that I take when he hath tryed me I shall come forth as gold â—he appeals to God for the sincerity of his â—eart so far as he had hith â—to gone in the way of Religion and thence concludes â—hat whatever tryals God should bring him â—o for time to come he should come forth as gold i. e. he should not lose one grain â—y the fire and this confidence of a graciâ—us soul is built not only upon experience gained in former tryals but upon faith in the â—ower promises and faithfulness of God which aâ—e engaged for him in the Covenant of grace to keep him in the greatest dangers â—hat befal him in this world He believes the power of God is able to make him stand though he hath no power â—or might in himself to overcome the least â—emptation 1 Pet. 1. 5. you are kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kept as with a garrison by the power of God through faith unto salvation when Christ hath once taken possession of the soul by his spirit he fortifies it by his power
It 's said in the tryal of opinions that if a man superstruct hay or stubble upon the foundation he shall suffer loss yet he himself may be saved 1 Cor. 3. 12. but if Hypocrisie be in the foundation there is no such relief there is no possibility of salvation in that case Ah Reader thou must be cast for ever according to the integrity or hypocrisie of thy heart with God Summon in then all the powers of thy soul bring thy thoughts as close as it is possible to bring them to this matter if there be any subject of consideration able to drink up the spirits of a man here it is never was time put to an higher improvement never were thoughts spent upon a more important business than this is happy is the man that rescues the years months dayes yea the very moments of his life from other imployments to consecrate them unto this solemn awful and most important business Motive 4. Fourthly How evidential will it be of your sincerity when you are willing to come to the tryal of your own hearts Suppose your doubts and fears should in some degree remain with you yet in this you may take some comfort that if Hypocrisie be in your heart it is not there by consent you are not loth to rich and come to the tryal because like Rachel you sit upon your Idols certainly it is a good sign thy heart is right when it is filled with so much fear lest it should be false you know all the disciples said Master Is it I before Iudas who was the Traytor spake a word Last of all saith the text Iudas said is it I our willingness to be tryed is a good sign that the desire of our souls is to be right with God Motive 5. Fifthly Conclude it to be your great advantage to be throughly tryed whatever you befound to be in the tryal if you be found sincere you are richly rewarded for all your pains and labour never did that man repent of digging and toyling that after all hit upon the rich vein that he digged for what is a vein of gold to a vein of sincerity If upon search you find the contrary a false Hypocritical unsound heart yet in that very sad discovery you meet with the greatest advantage that ever you had in your lives for salvation This discovery is your great advantage for now your vain confidence being over-turned and your ungrounded hopes destroyed you lye open to the stroke of a deep and effectual conviction oâ— your sin and misery which is the introductive mercy to all other mercies to your soulsâ— and surely till you come to that to give up your false hopes and quit your vain pretensions there is no hope of you Christ told the Pharisees Matth 21. 31. Publicans and Harlots enter into the Kingdom of Heaven before you Publicans were the worst sort of men and harlots the worst sort of women and yet they stood in a fairer way for heaven than the Hypocritical Pharisees because conviction had easier access to their consciences they had not those defences and pleasâ— of duty and strictness to ward off the word that the self-couzening Pharisees had I may say of your vain and groundless hopes as Christ in another sense said to the officers that came to seize him in the gardenâ— if you seek me let these go their way So ' tiâ— here if you expect Christ and salvation by him let your vain confidences go their way away with your masques and vizards â—f ever you expect to see Christ. O 't is your â—appiness to have all these things stript off and your nakedness and poverty discovered â—hat you may be rich as the Text speaks Motive 6. Sixthly Consider how near the â—â—ay of Death and Judgment approach you Oh these are searching dayes wherein you cannot be hid will your consciences think you be put off in a dying day as easily as â—hey are now no no you know they â—ill not I have heard of a good man that consumed â—ot only the greatest part of the day but â— very considerable part of the night also in â—rayer to the great weakening of his body â—nd being asked by a relation why he did â—o and prayed to favour himself he returned â—his answer O I must dye I must dye plainly â—ntimating that so great is the concernment of dying in a clear assured condition that â—t's richly worth the expence of all our time â—nd strength to secure it You know also that after death the Judgement Heb. 9. 27. you are hastening to the â—udgement of the great and terrible God Death will put you into his ballance to be weighed exactly and what gives the soul a â—ouder call to search it self with all diligence whilest it stands at the door of eternity and â—ts turn is not yet come to go before that awful Tribunal O that these considerations might have place upon our hearts CHAP. XII Containing divers helps for the clearing of Sincâ—â—rity and discovery of Hypocrisie SECT I. YOu see of what importance the dutâ— of self-examination is how many thing put a necessity and a solemnity upon thaâ— work Now in the close of all I would oâ—â—fer you some helps for the due managemenâ— thereof that is as far as I can carry it thâ— Lord perswade your hearts to the diligenâ— and faithful application and use of theâ— The general rules to clear sincerity 〈◊〉 these that follow Rule 1. We may not presently conclude we are in 〈◊〉 state of Hypocrisie because we find some working of it and tendencies to it in our spirits the beâ— gold hath some dross and alloy in it Hypâ—â—crisie is a weed naturally springing in 〈◊〉 ground the best heart is not perfectly cleâ—â— free of it it may be we are stumbled wheâ— we feel some workings or grudgings of thâ— disease in our selves and looking into suâ—â— Scriptures as these Joh. 1. 47. Behold an 〈◊〉 raelite indeed in whom there is no guile and Psal. 32. 1. Blessed is the man unto whom the Lord imputeth not iniquity and in whose spirit there is no guile This I say may stumble some upright soul not understanding in what an allayed and qualified sense those Scriptures are to be understood for by a Spirit without guile is â—ot understood a person absolutely free from all deceitfulness and falseness of heart this was the sole prerogative of the Lord Iesus who was separated from sinners in whose mouth was no guile found in whom the Prince of this world in all his tryals and atâ—empts upon him found nothing but we â—ust understand it of reigning and allowed Hypocrisie there is no such guile in any â—f the Saints distinguish the presence from â—he predominance of hypocrisie and the â—oubt is resolved Rule 2. Every true ground of humiliation for sin is â—ot a sufficient ground for doubting and questioâ—ing our estate and condition There be many more things to humble us â—pon the account of our infirmity than there
of the Tribes of the Earth in that day be Think I say and think again and again what the dismal effects of such a sight and sound will be upon all that neglect serious preparation themselves and scoff at them that do prepare to meet the Lord. The design of this Manual is to bring every Mans Gold to the Touchstone and Fireâ— I mean every Mans Grace to the tryal of thâ— word that thereby we may know what we are what we have and what we must expect and trust to at the Lord 's coming I pretenâ— not to any gift of diserning Spirits Such aâ— extraordinary gift there once was in the Church and very necessary for those times wherein Satan was so busie and the Canon of Scripture not compleated which the Apostle calls the Gift of discerning Spirits 1 Cor. 12. 10. and some are of Opinion that by vertue of this Gift Peter discerned the Hypocrisie of Ananias and Saphira but whatever that Gift was it is utâ—erly ceased now no Man can pretend to it but â—he Ordinary aids and assistances of the Spirit are with us still and the lively Oracles are aâ—ong us still to them we may freely go for resolution of all doubts and decision of perplexed â—ases and thus we may discern our own Spiâ—its though we want the extraordinary gift of discerning other Mens Spirits I have little to say of this Treatise in thy Hands more than that it is well aimed and â—esigned however it be managed the Ear tries words as the Mouth tasteth Meat these things will relish according to the Palates it meets â—ith It is not the pleasing but profiting of Men â—â—at I have herein laboured for I know of â—othing in it that is like to wound the upright 〈◊〉 slightly heal the Hypocrite by crying peace â—ace when there is no peace Scripture light â—ath been my Cynosura and with that thread â— my hand I have followed the search of Hyâ—crisie through the Labyrinths of the Heart â—ome assistance I hope I have had also from â—xperience for Scripture and Experience are such Relatives and the tye betwixt them soâ—a discernable as nothing in Nature can be morâ— so What we feel in our hearts we might have read in the Scriptures before ever we felâ— it That the Blessing of God may go forth with it and accompany it to thy Soul Reader iâ— the hearts desire and prayer of Thine and the Churches Servant in Christ Iohn Flavell THE Touchstone of Sincerity OR THE SIGNS Of GRACE AND Symptoms of Hypocrisie Opened in a Treatise upon REVEL III. xvii xviii Because thou sayest I am rich and increased with goods and have need of nothing And knowest not that thou art wretched and miserable and poor and blind and naked I counsel thee to buy of me GOLD TRYED in the FIRE that thou mayest be rich c. CHAP. I. Wherein the Text is opened and the Doctrines propounded ALthough the Revelation be a compendium of intricate Visions and obscure Prophecies containing almost as many mysteries as words yet that cloud overshadows the Prophetiâ—â— part only which begins where this Chapâ—â—ter with the doctrinal part ends here thâ— Waters are found no deeper than in otheâ— places of Scripture but if we go a little farther they become an overflowing flood hithertâ— we touch ground but a step farther deliveâ— us into the deeps which are above the head of the tallest Christians here the Spiriâ— speaks doctrinally and perspicuously but iâ— the following Chapters mystically and iâ— great obscurity Seven Epistles are found in this Doctrinaâ— part immediately dictated from Heavenâ— and sent by Iohn to the Seven Churches of Asia to instruct correct encourage and confirm them as their several cases required My Text falls in the last Epistle sent to the Church of Lâ—odicea 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 some spots but a â—angerous disease seems to have invaded the very heart of this Not that all were equally guilty but the greatest part from which the whole is deâ—ominated were lukewarm professors who â—ad a name to live but were dead who being never throughly engaged in Religion â—asily embraced that principle of the Gnostâ—ks which made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a matter of indifferency to own or deny Christ in time of â—ersecution The most saving Doctrine that â—me Professors are acquainted with This â—kewarm temper Christ hated he was sick 〈◊〉 them and loathed their indifferency I â—ish saith he v. 16. thou wert either cold or â—t an expression of the same amount with â—at in 1 King 18. 21. how long halt you between 〈◊〉 opinions And is manifestly translaâ—ed â—om the qualities of â—ater which is either â—ld or hot or lukeâ—arm a middle temper â—etwixt both more â—aucious to the stoâ—ach than either of â—e former Cold is the â—omplexion and natuâ—al temper of those â—â—at are wholly alienaâ—d and estranged from Christ and Religion â—ot is the gracious temper of those that now and love Jesus Christ in an excelling â—egree Lukewarm or tepid is the temper of â—ose who have too much Religion to be eâ—eemed Carnal and too little to be truly â—piritual a generation that is too politick to â—enture much and yet so foolish as to lose all â—â—ey are loth to forsake Truth wholly and â—ore loth to follow it too closely the form of â—eligion they affect as an honour the power of 〈◊〉 they judge a burden This is that temper which the Lord hatâ— and this was the Disease of Laodicea whiâ— Christ the great and only Heart Anatom and Soul Physician discovers in v. 17. and pâ—scribes a cure for it in v. 18. So that 〈◊〉 words resolve themselves into two parts 〈◊〉 First A faithful discovery Secondly A proper remedy of the Diseaâ— of Laodicâ— 1. First Their disease is faithfully discâ—vered to them both in its symptomes causâ— and aggravation First Its Symptome an unconcerned iâ— different regardless spirit in matters of Relâ—gion nor hot nor cold the true temper 〈◊〉 Formal Professors who never engaged them 〈◊〉 selves throughly and heartily in the ways 〈◊〉 God but can take or leave as times governâ— and worldly interest come to be concerneâ—â— Secondly Its cause and root which is thâ— defect and want of the Truth and Power 〈◊〉 inward Grace noted in these expressions Thou art wretched and miserable poor blind anâ— naked i. e. thou art destitute of a reaâ— principle a solid work of Grace these fivâ— Epithets do all point at one and the samâ—â— thing namely the defectiveness and rottenâ—â— ness of their foundation The two first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wretched and miserable are more general concluding them in a saâ— condition a very sinful and lamentable estate the three last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—Z poor blind and naked are more particuâ—â—r pointing at those grand defects and â—ws in the
for a time but he that shuts his â—es against the evidences of his Sin and â—â—â—ery looseth his precious soul to all eterniâ— of this latter sort of Self-deceivers the â—â—orld is full and these are the Men I am â—â—â—cerned with in this point O that some men had less trouble and â—â—that some had more If the foolish Virgins â—â—d been less confident they had certainly â—en more safe Matth. 25. If those glorious â—ofessors in Matth. 7. 22. had not shut their â—â—â—es against their own hypocrisie Christ had â—t shut against them the door of Salvation â—â—d Glory Ananias and Saphira Hymeneus â—â—d Philetus Alexander and Demas with â—â—â—ltitudes more of that sort are the sad inâ—â—nces and proofs of this point It is said â—v 30. 12. There is a generation that is pure their own eyes and yet is not washed from â—ir filthiness Through what false Spectacles â—â—the Men of that Generation look upon â—â—eir own Souls The Men of that Generaâ—â—â—n are multiplied in this Generation neâ— was any age over-run with a generation â—vain Self-couzening formal Professors as â—s Generation is Three things I shall here endeavour to do 1. To give evidence beyond contradiâ—â—on to this sad truth That among Profesâ—s are found many Self-deceivers 2. To assign the true causes and 〈◊〉 sons why it is so And 3. Improve it in those practical iâ— rences the point affords SECT II. THat there are multiâ—â—â—s of such selfceivers among Professors will appeaâ—â— 1. First by this that there are evâ— where to be fouâ—◠〈◊〉 more professors tâ—â— Converts Unregeherate professours whose ligion is 〈◊〉 the effect of Education Câ—â—â—stianity by the favour of an early Provideâ— was the first comer it first bespake them it self these are Christians of an humâ— Creation rather born than new-born belâ—â—ers Now all these are self-deceived and hâ—â—ing to damnation under the efficacy â— strong delusion for if a man think himseâ—â— be something when he is nothing he deceivâ— himself saith the Apostle Gal. 6. 3. Suâ— our birth-priviledge without the new biâ— is nothing yea worse than nothing as to â— last and great account that which staâ— for a great summ in our Arithmetick it 's thing it is but a Cypher you see in God's â—â—cept a man be born again say the lips of trâ—â— he cannot see the Kingdom of God Joh. 3. â— Poor self-deceivers ponder those word Christ you have hitherto thought 〈◊〉 civil education your dead and heartless 〈◊〉 â—ough to denominate you Christians before â—od but go now and learn what that Scripâ—â—re meaneth and be assured you must â—â—perience another manner of conversion or â—se it is impossible for you to escape eternal â—â—mnation 2. Secondly It is too manifest by this that â—any professours are only acquainted with â—e externals of Religion and all their duâ—es are no more but a complyance of the â—tward man with the commands of God â—is is the superficial Religion which deceives â—d betrays multitudes into eternal misery â—rue Religion seats it self in the â— inward â—an and acts effectually upon the vital powâ—â—s killing sin in the heart and purging its â—esigns and delights from carnality and selâ—shness engaging the heart for God and â—tting it as a bow in its full bent for him in â—â—e approaches we make to him but how â—ttle are many Professours acquainted with â—â—ese things Alas if this be all we have to stand upâ— how dangerous a station is it what is â—xternal conformity but an artificial imitaâ—â—on of that which only lives in the souls of â—ood men Thus was Iehu deceived he did â—any acts of external obedience to Gods â—ommand but Iehu took no heed to walk in â—ie way of the Lord God of Israel with his heart Kings 10. 31. and this was his overthrow This also was the ruine of those 〈◊〉 lifts Ezak 33. 31. they came and sate 〈◊〉 fore the Lord as his people The word 〈◊〉 to them as a lovely song mightily charmâ— with the modulation of the Prophets voiâ— and his lively gestures but all the whâ— their hearts went after their covetousness what abundance of such phariâ—aical supâ—â— ficial Religion is every where to be foundâ— 3. Thirdly It appears by this that eveâ— tryal made by sufferings upon professouâ—â— blows away multitudes like dry leaves Autumn by a stormy wind many fall froâ— their own stedfastness in shaking times prâ—â—perity multiplies vain Professours and 〈◊〉 versity purges the Church of them Them shâ— many be offended Mat. 24. 10. This the Scripture every where marks as symptome of Hypocrisie Psal. 78. 8. A generâ—â—tion that set not their heart aright and whâ— spirit was not stedâ—aâ—t with God I John 2. 1â— But they went out that they might be made mâ—nifest that they were not of us Matth. 13. 2â— For when tribulation or persecution ariseth bâ—â—cause of the word by and by he is offended bâ—â— should one have told them in the days 〈◊〉 their first profession that all their zeal anâ— labour in Religion would have ended in thiâ— it is like they would have replyed as Hazâ—â—â—el to the man of God 2 King 8. 13. 〈◊〉 what is thy servant a dog that he should do th◠〈◊〉 thing quantum mutatus ab illo Oh how unlike is their dark and dirty eâ—â—ing to their glorious and hopeful mornâ—â—g these Professors have more of the Moon â—â—n of the Sun little light less heat but â—ny changes they deceive many yea they â—ceive themselves but cannot deceive God â—â—ring the calm what a flourish do they â—ke and with what gallantry do they 〈◊〉 by and by you may hear horrendas temâ—tates and soon after you may see flenda â—fragia a dreadful shipwrack after a fuâ—us storm and no wonder for they â—nted that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that â—last and establishment in â—â—â—mselves that would have kept them tite â—â—â—d stable 4. Fourthly It is too apparent by this that â—ny Professours secretly indulge and shelter â—oved lusts under the wings of their proâ—sion This like a worm at the root will â—â—her and kill them at last how fragrant â—ver they may seem to be for a season â—eon had seventy Sons and one Bastard 〈◊〉 that one Bastard was the death of all his â—enty Sons Some men have many excellent gifts 〈◊〉 perform multitudes of duties but one â—et sin indulged and allowed will destroy â—m all at last He that is partial as to the â—rtification of his sins is undoubâ—edly hypocritical in his profession If Davids evidenâ— was good for his integrity surely such Prâ—â—fessours will never clear themselves of hypâ—â—â—crisie I was also upright before him and keâ— my self from mine iniquity saith he Psal. â—â— 23. this is the right eye and right hand whiâ— every sincere Christian must pluck out aâ—â— cut off Matth. 5. 29 30. Which is a Metaphor from Chirurgeoâ— whose manner it is when the whole is danger by any part to cut it off ne pars 〈◊〉 cera trahatur lest all perish Their suppressing some lusts raiseth