I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.
~ Revelation 2:9
I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye.
~ Psalm 32:8
That Many Professors of Religion Are Under Very Great and Dangerous Mistakes in Their Professions, by John Flavel. The following contains an excerpt from his work, “Touchstone of Sincerity”, or “Trial of True and False Religion”.
REVELATION iii. 17, 18:
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 tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.
CHAPTER II.
WHEREIN THE FIRST DOCTRINE IS OPENED AND PROVED BRIEFLY, AS A PRELIMINARY DISCOURSE TO THE PRINCIPAL SUBJECT HEREIN DESIGNED.
DOCTRINE I.
That many professors of religion are under very great and dangerous mistakes in their professions.
SECTION II.
That there are multitudes of such self-deceivers among professors, will appear,
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 are self-deceived, and hastening to damnation, under the efficacy of a strong delusion; “for if a man think himself to be something when he is nothing, he deceiveth himself,” saith the apostle, Gal. vi. 3. Surely, our birth privilege, without the new birth, 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 a man be born again,” saith the lips of truth,” he cannot see the kingdom of God;” John iii. 3.
Poor self-deceivers, ponder these words of Christ; you have hitherto thought your civil education, your dead and heartless duties, enough to denominate you Christians before God; but go now, and learn what the Scripture meaneth; and be assured you must experience another manner of conver
sion, or else it is impossible for you to escape eternal damnation.
Secondly. It is too manifest by this, that many professors 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 effectually upon the vital powers, killing sin in the heart, and purging its designs and delights from carnality and selfishness; engaging the 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 be all we have 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 men? Thus was Jehu deceived; he did many acts of external obedience to God’s command, “but Jehu took no heed to walk in the law of the Lord God of Israel with all his heart;” 2 Kings x. 31. And this was his overthrow.
This also was the ruin of those formalists, .Ezek. xxxiii. 31; they came and sat 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 abundance of such Pharisaical, superficial religion is every where to be found!
Thirdly. It appears by this, that every trial made by sufferings upon professors, blows away multitudes, like dry leaves in autumn, by a stormy wind; many fall from their own steadfastness in shaking times; prosperity multiplies vain professors, and adversity purges the church of them: “then shall many be offended;” Matt. xxiv. 10.
This the Scripture every where marks as a symptom of hypocrisy: “A generation that set not their hearts aright, and whose spirit was not steadfast with God;” Psalm lxxviii. 6. “But they went out, that they might be made manifest that they were not of us;” 1 John ii. 19. “For when tribulation or persecution ariseth because of the word, by and bye he is offended; Matt. xiii. 21. But should one have told them in the days of their first profession that all their zeal and labour in religion would have ended in this, it is likely they would have replied as Hazael to the man of God,” But what, is thy servant a dog, that he should do this great thing?” 2 Kings viii. 13. Quantum mutatus ab illo ?
O, how unlike is their dark and dirty
evening to their glorious and hopeful morning! These professors have more of the moon than of the sun, little light, less heat, but many changes. They deceive many, yea, they deceive themselves, but cannot deceive God. During the calm, what a flourish do they make, and with what gallantry do they sail! By and bye you may hear horrendas tempestates, and soon after you may see Alendu naufragia,-dreadful shipwrecks after a furious storm; and no wonder, for they wanted that ballast and establishment in themselves, that would have kept them tight and stable; 1 Peter ii. 17.
Fourthly. It is too apparent by this, that many professors secretly indulge and shelter beloved lusts under the wings of their profession. This, like a worm at the root, will wither and kill them at last, how fragrant soever they may seem to be for a season. Gideon had seventy sons, and one bastard; but that one bastard was the death of all his seventy sons.
Some men have many excellent gifts, and perform multitudes of duties; but one secret sin indulged and allowed, will destroy them all at last. He that is partial as to the mortification of his sins, is undoubtedly hypocritical in his profession. If David’s evidence was good for his integrity, surely such professors will never clear themselves of hypocrisy. “I was also upright before him, and kept myself from mine iniquity,’ saith he, Psalm xviii. 23. This is the right eye, and right hand, which every sincere Christian must pluck out, and cut off, Matt. v. 29, 30 which is a metaphor from chirurgeons, whose manner it is, when the whole is in danger by any part, to cut it off, ne pars sincera trahatur,-lest all perish.
Their suppressing some lusts raiseth their confidence; the indulging of one razeth the foundation of their hopes; and thus they deceive themselves.
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 of many professors.
To attend the ordinances of God in the seasons of them, they know; to pray in their families at the stated hours thereof, 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, (I mean, refreshed their souls 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 of a sincere Christian by Christ himself, in Matt. vi. 6.
O, reader! if thy heart were right with God, and thou didst not cheat thyself with avain profession, thou wouldst have frequent business with God, which thou wouldst be loth thy dearest friend, or the wife of thy bosom, should be privy to; 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 correspondence 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 souls do feelingly understand.
Lastly. How many more profess religion in these days, than ever made religion their business! Philosophy tells us, there is a main business, and a by-business; the same 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 up religion rather for ostentation than for an occupation, who never mind the duties of religion, but when they have nothing else to do; and when their outward man is engaged in the duties of it, yet their heart is not in it; they hear, they pray, as Chrysostom 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, no quickening in duties, it is no disappointment at all to them; for these were not their designs in drawing nigh to God in these appointments.
And thus you see what numbers of professors deceive themselves.
SECTION III.
AND if we seriously inquire into 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 :
First. The natural deceitfulness of the heart, than which nothing is more treacherous and false: “The heart is deceitful above all things, and desperately wicked;” Jer. xvii. 9. The heart is the greatest supplanter, the most crafty and subtle cheat of
all, that deceives us, as Jacob did his brother, to whose name this text alludes. It defeats us of our heavenly heritage, as Jacob supplanted him in his earthly one, while we are gone a hunting after earthly trifles. And wherein its deceitfulness principally appears you may see 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; namely, by making false syllogisms; whereby they misconclude about their spiritual and eternal estate and condition, and befool themselves.
The time will come, when a man’s own heart will be found to have had the chief hand in his ruin; and what Apollodorus did but fancy his heart said to him, some men’s hearts will tell them in earnest, when they come to the place of misery and torment:I have been the cause of all these, 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 satest under the convincing truths of the gospel, it was I that whispered those atheistical surmises into thine ear, persuading thee that all thou heardest 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 whispered what the tongue of another once spake out, I will believe it when I come thither.
Surely this is a great truth which was observed by the wisest of men, “He that trusteth in his own heart, is a fool;” Prov. xxviii. 26. And thousands of such fools are to be found among professors.
Secondly. Satan is a chief conspirator in this treacherous design; “We are not ig norant” (saith the apostle)” of his devices:” -his sophistry and slights, 2 Cor. ii. 11; his 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, Eph. vi. 11. Nor is it to be wondered at, considering 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 devices, and believe his impostures, that so vast a number of souls 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 * Dr. Goodwin’s Child of Light, 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 leading and directive faculty, which is to the soul what eyes are to the body.
I remember Basil 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 tastings of the power of the world to come, I have shipwrecked them in the very mouth of the haven.
Thirdly. The common works found in unregenerate souls deceive many, who cannot distinguish them from the special works of the Spirit in God’s elect: see that startling scripture, Heb. vi. 4, where you find, among the common operations of the Spirit upon apostates, that illumination which gives perspicuity to their minds in discerning spiritual truths, and that frequently with more distinctness and depth of judgment than some 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, defending the truths of Christ by solid arguments,preaching, praying, &c., and make the subject of them renowned and honoured in the church of God, whilst, mean time, they are dazzled with their own splendour, and fatally ruined by them.
These you find also tasting, as well as enlightening; so that they seem to abound not only in knowledge, but in sense also; that is, in some kind 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 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 truths, which the Scripture calls faith, Acts viii. 12; and working in them conviction of sin, 1 Sam. xv. 24; reformation of life, 2 Peter ii. 20; and touching their affections also with transient joy in the discovery of those truths.
And this taste, which comes so near to the experience which the sanctified souls enjoy, 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 melting 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 ” rich, and have need of nothing!” Now, of all the false signs of grace by which men cozen 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 many gifted men, and, among that sort, 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 sanctified persons, because they are conversant about sacred employments, as if the subject must be, because the object is sacred. O! that such would seriously ponder these two scriptures,-Matt. vii. 22, “Many will say unto me in that 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 1 Cor. ix. 27, “Lest that by any means, when I have preached unto others, 1 myself should be a cast-way.”
Lastly. To add no more, this strengthens self-deceit exceedingly in many, namely, their observations of, and comparing themselves with others. Thus the Pharisees (those gross self-deceivers) “trusted in themselves that they were righteous, 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 luscus inter cœsos;-He that hath but one eye is a king among the blind. Thus the false apostles cheated and befooled themselves; 2 Cor. x. 12,-“ But they measuring themselves by themselves, and comparing themselves among themselves, are not wise.”. 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 men’s evils as their own excellencies; to eye the miscarriages of others with derision, and their own performances with admiration.
They bless themselves when they behold 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 :”-O, what a saint am I in comparison of these miscreants! The Pharisee’s religion, you see, runs all upon nots; a negative holiness is enough to him; and the measure he takes of it is by comparison of himself with others more externally vile than himself. A Christian may say, with praise and humility, I am not as some men are: but though he knows nothing by himself, yet is he not thereby justified; 1 Cor. iv. 4. He neither rakes together the enormities of the vilest, nor 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 professing world bow down and perish.
SECTION IV.
3. In the last place, I shall improve this point variously, according to the importance and usefulness of it, with as much brevity and closeness of application as I can. And,
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 may not make of it.
First. Do not make this use of it; to conclude from what hath been said, 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 unparalleled uncharitableness, to judge the hearts of all men.
Some men are as apt to conclude others to be hypocrites, by measuring their hearts by their own, as others are to conclude themselves saints, by comparing their own excellencies with other men’s corruptions: but, blessed be God! there is some grain among the heap of chaff, 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, is a great truth; but that it is therefore unattainable in this world, is very false. Popish doctrine indeed makes it impossible; but that doctrine is practicably confuted in the comfortable experience of many souls all are commanded to strive for it,” Give diligence to make your calling and election sure;” 2 Pet.i. 10. And some have the happiness to obtain it,” For I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day;” 2 Tim. i. 12.
Let the similar works upon hypocrites resemble as much as they will the saving works of the Spirit upon believers; yet God doth always, and the saints 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 before men, because many professors deceive themselves and others also, by a vain profession. Because another professeth what he hath not, must you therefore hide or deny what you have? It is true, the possession of grace and truth in your own souls, is that which saves you; but the profession or confession of it, is that which honours God, and edifies; yea, sometimes is the instrument to save others; it is your comfort that you feel, it is others’ comfort to know that you do so. Ostentation is your sin, but a serious and humble profession is your duty; Rom. x. 9.
SECTION V.
Use 2. Having showed you in the former section what use you ought not to make of this doctrine, I will next show 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 to yourselves, that you be not of that number who deceive themselves in their profession. If this be so, suffer me closely to press that great apostolical caution, 1 Cor. x. 12, “Let him that thinks he stands, take heed lest he fall.” O professors! look carefully to your foundation; be not high-minded, but fear; you have, it may be, 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 may be right, (for aught I, or, it may be, you know,) but yet it is possible it may be false also: you have sometimes judged yourselves and pronounced yourselves upright; but remember, your final sentence is not yet pronounced by your Judge. And what if God weigh you over again in his more equal balance, and should say, Mene tekel, thou art weighed in the balance and art found wanting; what a confounded man wilt thou be under such a sentence! Quæ splendent in conspectu hominis, sordent in conspectu Judicis;-Things that are highly esteemed of men, are an abomination in the sight of God; he seeth not as man seeth.
Thy heart may be false, and thou not know it; yea, it may be false, and thou strongly confident of its integrity.
The saints may approve thee, and God condemn thee: “Thou hast a name that thou livest, and thou art dead;” Rev. iii. 1. Men may say, there is a true Nathaniel: and God may say there is a self-cozening Pharisee.
Reader, thou hast heard of Judas and Demas; of Ananias and Sapphira; of Hymeneus and Philetus; once renowned and famous professors, and thou hast heard what 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 wilt not come where we are, do not cozen thyself as we did: if thou expectest a better place and lot, be sure thou get a sincere heart: had we been more self-suspicious, we had been more safe.
I would not scare you with needless jealousies, but I would fain prevent fatal mistakes. Do not you find your hearts deceitful in many things? Do not you shuffle over secret duties? Do not you censure the same 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 honour done to God by others, than with a little by yourselves?
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 a bad heart? Hath not he that circuits the whole world, observed you? Hath he not studied your constitutional sins, and found out that sin 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. O, how difficultly are the righteous saved! How hard to be upright! How few, even of the professing world, win heaven at last!
O, therefore search your hearts, professors, and let this caution go down to your very reins, “Let him that thinks he stands, take heed lest he fall.”
Away with rash, uncharitable censures of others, and be more just and severe in censuring yourselves. Away with dry and unprofitable controversies, and spend your thoughts upon this great question, Am I . sound, 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 so 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 show us any good? be thou panting after the assurance of the love of God, and crying, Who will show me how to make my calling and election sure?
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