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The Touchstone of Sincerity; Or, Trial of True and False Religion
This is an OCR edition without illustrations or index. It may have numerous typos or missing text. However, purchasers can download a free scanned copy of the original rare book from GeneralBooksClub.com. You can also preview excerpts from the book there. Purchasers are also entitled to a free trial membership in the General Books Club where they can select from more than a million books without charge. Original Published by: Amer. Tract Soc. in 184? in 110 pages; Subjects: Christian sincerity; Christian life; Fiction / Classics; Literary Collections / General; Literary Criticism / General; Religion / Christian Life / General; Religion / Christian Theology / General; Religion / Christian Theology / Soteriology;
- GenresTheology
48 pages, Paperback
First published October 14, 2010
About the author
John Flavel
359 books96 followers"John Flavel (c.1627–1691) was an English Presbyterian clergyman, puritan, and author.
Flavel, the eldest son of the Rev. Richard Flavel, described as 'a painful and eminent minister,' who was incumbent successively of Bromsgrove, Worcestershire, Hasler and Willersey, Gloucestershire (from which last living he was ejected in 1662), was born in or about 1627 at Bromsgrove.
Having received his early education at the schools of the neighbourhood, he entered University College, Oxford, at an early age, and gained a good reputation for talent and diligence.
On 27 April 1650, he was sent by 'the standing committee of Devon' to Diptford, a parish on the Avon, five miles from Totnes, where the minister, Mr. Walplate, had become infirm. On 17 October 1650, after examination and the preaching of a 'trial sermon,' he was ordained Mr. Walplate's assistant by the classis at Salisbury. He continued to minister at Diptford for about six years, succeeding the senior minister when he died, and endearing himself greatly to the people, not only by his earnestness, but by his easy dealings with them in the matter of tithes.
In 1656 he removed to Dartmouth, though the Diptford emoluments were much greater. On the passing of the Act of Uniformity (1662) he was ejected, but continued to preach in private until the Five Mile Act drove him from Dartmouth. He kept as near it, however, as possible, removing to Slapton, five miles off, and there preached twice each Sunday to all who came, among whom were many of his old parishioners. On the granting of the indulgence of 1671 he returned to Dartmouth, and continued to officiate there even after the liberty to do so was withdrawn. In the end he found himself obliged to remove to London, travelling by sea and narrowly escaping shipwreck in a storm, which is said to have ceased in answer to his prayers. Finding that he would be safer at Dartmouth he returned there, and met with his people nightly in his own house, until in 1687, on the relaxation of the penal laws, they built a meeting-house for him. Just before his death he acted as moderator at a meeting of dissenting ministers held at Topsham. He died suddenly of paralysis at Exeter on 26 June 1691, and was buried in Dartmouth churchyard. Wood bitterly comments on the violence of his dissent."
-- Wikipedia
Flavel, the eldest son of the Rev. Richard Flavel, described as 'a painful and eminent minister,' who was incumbent successively of Bromsgrove, Worcestershire, Hasler and Willersey, Gloucestershire (from which last living he was ejected in 1662), was born in or about 1627 at Bromsgrove.
Having received his early education at the schools of the neighbourhood, he entered University College, Oxford, at an early age, and gained a good reputation for talent and diligence.
On 27 April 1650, he was sent by 'the standing committee of Devon' to Diptford, a parish on the Avon, five miles from Totnes, where the minister, Mr. Walplate, had become infirm. On 17 October 1650, after examination and the preaching of a 'trial sermon,' he was ordained Mr. Walplate's assistant by the classis at Salisbury. He continued to minister at Diptford for about six years, succeeding the senior minister when he died, and endearing himself greatly to the people, not only by his earnestness, but by his easy dealings with them in the matter of tithes.
In 1656 he removed to Dartmouth, though the Diptford emoluments were much greater. On the passing of the Act of Uniformity (1662) he was ejected, but continued to preach in private until the Five Mile Act drove him from Dartmouth. He kept as near it, however, as possible, removing to Slapton, five miles off, and there preached twice each Sunday to all who came, among whom were many of his old parishioners. On the granting of the indulgence of 1671 he returned to Dartmouth, and continued to officiate there even after the liberty to do so was withdrawn. In the end he found himself obliged to remove to London, travelling by sea and narrowly escaping shipwreck in a storm, which is said to have ceased in answer to his prayers. Finding that he would be safer at Dartmouth he returned there, and met with his people nightly in his own house, until in 1687, on the relaxation of the penal laws, they built a meeting-house for him. Just before his death he acted as moderator at a meeting of dissenting ministers held at Topsham. He died suddenly of paralysis at Exeter on 26 June 1691, and was buried in Dartmouth churchyard. Wood bitterly comments on the violence of his dissent."
-- Wikipedia
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February 15, 2012
Not the most helpful work. Flavel here undertakes an admittedly difficult task: the distinguishing of the hypocrite from the true believer. However, as Flavel himself admits, there is no litmus test for true belief. Any one 'sign' of faith could very well be present in a mere pretender. Likewise, any 'symptom' of hypocrisy could manifest in a god-fearing saint. Indeed, honest Christians will readily admit that the symptoms of hypocrisy are far more prevalent in their lives than they should be.
Flavel is thus left with the following conclusions:
A theologically sound set of statements, to be sure, but perhaps not terribly helpful. Particularly since the insecure Christian, reading about the signs of hypocrisy, will in all likelihood be quick to identify them in his own life and become even more insecure. And he may not be wrong--there is something of the hypocrite in all believers (a predicament that is unlikely to change until we are gathered to heaven). Meanwhile, the foolishly confident 'professor', oblivious to the signs of hypocrisy in his life, may be able to point instead to 'signs' of grace which further bolster his otherwise unfounded assurance of his faith.
I realize that Flavel's intention was precisely the opposite--that is, he intended to reassure to the doubting Christian and to rebuke the hypocrite--and this work may well have had the intended effect on many readers. However, I found it confusing and unsettling.
That being said, if you suspend the ultimate conclusion--that is, the answer to the question 'Am I really a Christian?'--the text could be read as a moderately helpful tool in identifying areas for growth. Thus, instead of frantically wondering whether the presence of X sign in your life makes you 'not a real Christian', simply accept that sign as sin, praise the Lord that it has been paid for on the cross, ask God to enable you to fight that sin, and start fighting. So taken, as a treatise on the sin of hypocrisy, the book could be useful. It's still not up to quality of Flavel's other works--The Mystery of Providence and A Saint Indeed are my favorites thus far--but it'll do.
[NOTE: Not a review of the above-pictured edition. I read this work in [book:The Works of John Flavel|6896460] (Volume 5), but wanted to review it separately.]
Flavel is thus left with the following conclusions:
Conclusion 1: X is a clear indicator of hypocrisy, except when it isn't.
Conclusion 2: Y is a clear indicator of grace, except when it isn't.
A theologically sound set of statements, to be sure, but perhaps not terribly helpful. Particularly since the insecure Christian, reading about the signs of hypocrisy, will in all likelihood be quick to identify them in his own life and become even more insecure. And he may not be wrong--there is something of the hypocrite in all believers (a predicament that is unlikely to change until we are gathered to heaven). Meanwhile, the foolishly confident 'professor', oblivious to the signs of hypocrisy in his life, may be able to point instead to 'signs' of grace which further bolster his otherwise unfounded assurance of his faith.
I realize that Flavel's intention was precisely the opposite--that is, he intended to reassure to the doubting Christian and to rebuke the hypocrite--and this work may well have had the intended effect on many readers. However, I found it confusing and unsettling.
That being said, if you suspend the ultimate conclusion--that is, the answer to the question 'Am I really a Christian?'--the text could be read as a moderately helpful tool in identifying areas for growth. Thus, instead of frantically wondering whether the presence of X sign in your life makes you 'not a real Christian', simply accept that sign as sin, praise the Lord that it has been paid for on the cross, ask God to enable you to fight that sin, and start fighting. So taken, as a treatise on the sin of hypocrisy, the book could be useful. It's still not up to quality of Flavel's other works--The Mystery of Providence and A Saint Indeed are my favorites thus far--but it'll do.
[NOTE: Not a review of the above-pictured edition. I read this work in [book:The Works of John Flavel|6896460] (Volume 5), but wanted to review it separately.]
Displaying 1 - 1 of 1 review