FLAVEL’S TOUCHSTONE

Publishing Committee · Battle Creek, Mich. · Aug 5, 1858

FLAVEL’S TOUCHSTONE.

CHAPTER XII.

Various helps for discovering sincerity and detecting hypocrisy. Section I. I shall venture here to offer some observations which may assist to the discovery of sincerity. 1. Every true reason of humiliation for sin is not a proper cause of doubt whether we have genuine holiness or not. It is the unhappiness and the sin of some, to construe everything unfavorably to themselves; they judge not candidly, and therefore cannot expect the comforts which piety confers. 2. That our temptations from some besetting sins are greater than from others, does not prove our insincerity. Every hypocrite has some way of wickedness, some sin that he delights in, some lust that he does not subdue; and the true Christian may be tempted more powerfully by some sins than others, but he allows himself in none. The frequent assaults of such sins, if they are not indulged, but guarded against with double scrutiny, are no proof of hypocrisy. 3. A greater reluctance to some particular duties than to others does not prove our insincerity, provided we mourn over that reluctance, and in heart desire to perform all our duty. It is indeed a very dangerous sign of hypocrisy that a man’s zeal runs in one channel of obedience only, and he has not respect to all God’s commandments; but while the soul heartily approves all the will of God, and sincerely desires to come up to it, and mourns for its deadness in this or that duty, and by prayer obtains grace from God to overcome this reluctance, it is not a proof of hypocrisy. 4. The doubts and fears which we indulge concerning the unsoundness of our hearts, do not prove that we are destitute of holiness. Saints who are free from doubts and fears are rarely to be met with. Section II. Let him who would ascertain the state of his heart examine it impartially, remembering that for the smallest, as well as for the greatest manifestations of sanctifying grace, God must be praised. It may be of advantage occasionally to propose to ourselves questions like the following: 1. Do I seek the approbation of God, or the applause of men, in my religious performances and duties? Can I be satisfied with the mere approbation of men, when I have no good evidence of acceptance with God? 2. Is it the reproach and shame which attend sin at present, or the misery which will follow it hereafter, or is it love to God and hatred of sin that restrains me from the commission of it? 3. Do I heartily rejoice to see God’s work carried on in the world, and his glory promoted by the instrumentality of others, though the honor and the benefits of it result not to me? 4. Is there no duty so difficult or self-denying but I desire to perform it when required; and is all the holy and good will of God acceptable to my soul, though I have not risen up with like alacrity to the performance of all duties? 5. Am I resolved to follow Christ, and practice holiness at all times and in all events; or do I shun all hazards for religion; having a secret reserve in my heart, to go no further than I can with safety to my ease and honor in the world? 6. Am I rigidly conscientious in abstaining from secret sins, and in performing secret duties? Such questions, proposed in a calm and serious hour, can hardly fail to reach the heart, and discover whether it is truly devoted to God. Section III. As the upright and sincere are apt to apply to themselves the characteristics of hypocrites or self-deceivers, so these, on the contrary, are eager to appropriate to themselves the graces and expectations of saints. Some remarks must therefore be made to discover their ruinous mistakes. 1. It is not enough to clear a man from self-deception, that he does not know himself to be deceived. Doubtless, many are deceived, and will finally perish, who are not now sensible of their state, because they have never seriously examined it. 2. Zeal and forwardness in the cause of God will not clear a man from the danger of hypocrisy. Jehu was a zealous reformer, but yet a painted sepulchre. It is related by John Wolfe, that in 1549 reformation became so much in repute among the nobles in Germany, that many of them caused the five letters, V. D. M. I. Æ., being the initials of the words, Verbum Domini manet in æternum, “The word of the Lord abideth forever,” to be embroidered or set in plates upon their cloaks or the sleeves of their garments, to show to all the world, that, forsaking Popish traditions, they would now cleave to the pure doctrine and discipline of the eternal word. Had it been graven on their hearts they might have done so, but, Come, see my zeal, mars all. 3. A man may be deceived himself, though he hates hypocrisy in another. As one proud or covetous man may hate another who is guilty of the same sin as himself, so a hypocrite may loathe that in another which he allows in himself. Nay, it is the policy of some to declaim against the hypocrisy of others, thereby to hide their own. Hypocrites are not the most modest censurers of others. 4. The external performance of private duties does not prove a man to be sincere. The influence of education, or support of reputation, or the impulse of a convinced conscience, may drive a man to the duty, while his heart is not drawn thither by any hungering and thirsting after God. It is not always the external performance that distinguishes sound and unsound professors; but the motives, designs, and ends of the soul in these duties. 5. The reputation which a man’s piety may have gained among Christians will by no means prove that he does not deceive himself—he may have a name to live while dead; nor will the respect which he may show to the servants of God avail—this may spring from selfish and unholy motives. Section IV. Would you know the real state of your heart, let such questions as the following be often pressed upon the conscience: When I attempt to perform any duties toward God, is my heart engaged in them, or do I go a heedless round of external duties? Am I not influenced by self-interest, worldly advantage, reputation or ease, in my religious proceedings? Have I not made some secret reserve in my professed consecration to God? Certainly if there be any sin that I cannot part with, any suffering for Christ which I resolve against in my heart, I am not his disciple; my heart is not right with God. Do I make conscience of secret sins? Do I mourn for a vain heart, wandering thoughts, spiritual deadness? Do I conscientiously abstain from secret sins, when there is no danger of discovery or forfeiting my reputation? Is it God’s eye, or man’s, that drives me from the commission of sin? Section V. I have only to add some advice to such as may read this treatise. 1. Let it be your great object to have a holy heart, a renewed and right spirit. All helps and directions will not preserve you from delusion and ruin, unless your heart is sanctified. Pray, therefore, with David, “Let my heart be sound in thy statutes, that I be not ashamed.” 2. Always suspect and examine your ends in what you do. As your aim and design are, so are you. The intentions of the heart lie deep. The same action, done with a holy end, may be acceptable to God, which, done with a corrupt design, he would abhor. A man of God, who was commended for a good action, replied, “The work indeed is good, but I distrust the motives. Selfishness is liable to insinuate itself into the best actions.” 3. Regard hypocrisy as the most odious sin in the sight of God and men. To have no holiness is bad enough; but to pretend it when we have it not, is double impiety. To make religion a mere step to preferment and a covert to wickedness—O how vile a thing is it! God made Christ a sacrifice for sin, and the hypocrite makes him a cloak for sin. 4. Let it be your constant endeavor to mortify those lusts that breed hypocrisy. Pride, vain-glory, self-love, a worldly heart, are the seeds from which this cursed plant springs up in the souls of men. Dig but to the root, and you shall certainly find these unholy passions; and till the Lord help you to mortify them, hypocrisy will spring up in all your duties. 5. Listen to the voice of conscience in sickness and trouble. Mark its upbraidings at such times, whether they be that you are indulging some secret sin, or neglecting some known duty. These upbraidings of conscience will designate the corruptions in which, probably, most lies your danger. 6. Away with all temporizing in religion; be a Christian at heart, faithful to your Master and true to yourself. Hold fast integrity, whatever else you lose by it. O let this always be your rejoicing, which was Paul’s, “the testimony of your conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, you have had your conversation in the world.” Let your daily prayer and cry to God be that of David, “Let integrity and uprightness preserve me, for I wait on thee.” 7. Keep your heart always under the awe of God’s all-seeing eye. Remember he beholds all

your ways, and ponders all your thoughts; he will bring every secret thing into judgment. Thus did Job, and it preserved him. Thus did David, and it preserved him. Thus do thou also, and it will preserve thee blameless and without guile to the day of Christ.