Many Professors of Religion Are Under Very Great and Dangerous Mistakes in Their Profession

Sect. I. — All flattery is dangerous; self-flattery is more dangerous: but self-flattery in the business of salvation 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 w« have not, though 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, or to beget groundless jealousies, but to discover the real dangerous flaws in the foundation of many men’s hopes of heaven. Every thing is as its foundation is; and that failing, all fails.

There is a twofold self-suspicion or fear in God’s own people. The one is a fear of caution, awakening the soul to the use of all the preventive means for avoiding danger: this is laudable. The other is a groundless suspicion of reigning hypocrisy, tending only to despondency: 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 wicked men have less than they ought. The former sometimes shut their eyes against the fair evidences of their own graces; the latter shut their eyes against the sad evidences of their sin and misery. This is an evil in both, but not equally dangerous: for he who shuts his eyes against his own graces and privileges, loses but his peace and comfort for a time; but he who shuts his eyes against the evidences of his sin and misery, loses his precious soul to all eternity. Of this latter sort of self-deceivers the world is full; and these are the men I am now concerned with.

O that some men had less trouble! and O that some had more! If the foolish virgins had been less confident, they had certainly been more safe. If those glorious professors in Matt. vii. 22. had not shut their eyes against their own hypocrisy, Christ would not have shut against them the door of salvation and glory. Ananias and Sapphira, Hymeneus and Philetus, Alexander and Demas, with multitudes more of that sort, are sad instances and proofs of this point. It is said in Prov. xxx. 12. that “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 look upon their own souls! The men of that generation are multiplied in this generation. Never was any age overrun with such a generation of vain, self-deluding, formal professors, as this generation is.

Three things I shall here endeavour to do: — To give evidence beyond contradiction to this sad truth, that among professors are found many self-deceivers — to assign the true causes and reasons why it is so — and then improve the matter by those practical inferences which the point affords.

Sect. II. — That there are multitudes of self-deceivers among professors, will appear,

1. 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 a human creation, rather born than new-born believers. Now, all these are self-deceived, and hasting 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,” says the apostle. Surely our birthprivilege 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 is nothing; it is but a cipher in God’s.” Except a man

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be born again,” say the lips of truth, “he cannot see the kingdom of God.” Poor self-deceivers! ponder these words of Christ. You have hitherto thought your moral education, your dead and heartless duties, enough to denominate you Christians before God: but go now, and learn what that scripture means; and be assured that you must experience another manner of conversion, or else it is impossible for you to escape eternal damnation.

2. It is too manifest by this, that many professors are acquainted with the externals of religion only; and that all their duties are no more than 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 lives only 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 ways of the Lord God of Israel with all his heart.” And this was his overthrow. This was also the ruin of those formalists in Ezek. xxxiii. 31. They came and sat before the Lord as his people; the word was to them as a lovely song; they were mightily chamied 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!

3. It appears by this, that every trial made by sufferings upon professors, blows away multitudes, like dry leaves in autumn blown away 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.” 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.” “But they went out, that they might be made manifest that they were not of us.” “For when tribulation or persecution ariseth because of the word, by and by he is offended.” But should any 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 that they would have replied, as Hazael did to the man of God, “But what! is thy servant a dog, that he should do this great thing?” 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 olianges. They deceive many, yea, they deceive themselves, but they cannot deceive God. During the calm what a flourish do they make, and with what gallantry do they sail! By and by you may hear tempests, and soon after you may see 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 iii. 17.

4. 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 who 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.” This is the right eye and right hand which every sincere Christian must pluck out, and cut off. And this is a metaphor from surgeons, whose manner it is, when the whole is in danger by any part, to cut it off, lest all perish. Their suppressing some lust raises their confidence; the indulging of one destroys the foundation of their hopes: and thus they deceive themselves.

5. This also manifests the self-deceit 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 their knowledge and experience.

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; until they have refreshed their souls with real communion with the Lord there: this is a mystery locked up from the acquaintance of many who call themselves real Christians; and yet this is made a characteristic mark 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 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. Religion does 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 a heathen about his secret correspondence with his friends, “What need has the world to be acquainted with it? Thou and I are theatre enough to each other.” There are secret pleasures in religion, which none but renewed souls feelingly understand.

6. How many more profess religion in these days, than ever made religion their business! Philosophy tells us that there is a main-business and a by-business: the same is found in religion also.

There are who” give themselves to the Lord ;** whose conversation or trade is in heaven; the end or scope of whose life is Christ; who give religion the precedency both in time and affection; who are constant and indefatigable in the work of the Lord. And there are those also, who 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 even when their outward man is engaged in the duties of it, their heart is not in it: they hear, they pray, 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.

Sect. 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 salvation: —

1. The natural deceitfulness of the heart, than which nothing is more treacherous and false: “The heart is deceitful above all things, and desperately wicked;” that is, the heart is the greatest supplanter, the most crafty and subtle cheat of all; it deceives us, as Jacob did his brother, to whose name this text seems to allude. It defeats us of our heavenly heritage, as Jacob supplanted him in his earthly one, while we are gone hunting after earthly trifles. And wherein its deceitfulness principally appears, you may see by the solemn caution of the apostle in James i. 22. wherein he warns us to beware, that in hearing the word we deceive not ourselves by false reasonings, for so the original words import ;• they may be strictly rendered” false reasoning themselves,’* 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 the chief hand in his ruin; and what ApoUodorus 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 sattest 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 a 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.” And thousands of such fools are to be found among professors.

2. Satan is a chief conspirator in this treacherous design: “We are not ignorant,” says the apostle, “of his devices,” his sophistry and slights, 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, one judiciously observes to be the import of that text in Ephesians

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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 corjuption 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.”

It is “the god of this world that blinds the minds of them that believe not;” “the god of this world,” 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 tasting of the powers of the world to come, I have shipwrecked them in the very mouth of the haven.”

3. 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, gifts 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 in the meantime he is dazzled with his own splendour, and fatally ruined by them.

There you will find also tasting as well as enlightening: so that they seem to abound not only in knowledge, but in sense also, in some kind of experience of what they know; for experience is the bringing of things to the test of spiritual sense. They taste, or. experience, the good that comes by the promises of the word and discoveries of heaven and glory, though I they feel not experimentally the transforming efficacy * of these things upon their own souls.

Now, that illumination furnishing them with excellent gifts, — enabling them to assent to gospel-truth, 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 these truths; and this taste, which comes so near to the experience which the sanctified soul enjoys — all these things seem to put their condition beyond all controversy, and to 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 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 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 cozen, themselves, none are so dangerous and destructive to souls as those that come nearest true ones. Never does 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 them some employed in the office of the ministry, will be found, whose daily employment being about spiritual things, studying, preaching, praying, conclude themselves sanctified persons, because they are conversant about sacred employments; as if the subject must be holy because the object is sacred! O that such would seriously ponder these two scriptures! “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?” “Lest that, by any means, when I have preached unto others, I myself should be a cast-away.”

4. To add no more, this strengthens self-deceit exceedingly in many — their comparing themselves with others. Thus the Pharisees, those gross self-deceivers, “trusted in themselves that they were righteous, and despised others.” Their low estimation of others gave them that high value of themselves: and thus the proverb is made good, “He who has but one eye is a king among the blind.” Thus the false apostles cheated and befooled themselves:” But they measuring themselves by them-.

selves, and comparing themselves among themselves, are not wise.” God has 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 they are to mark 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: “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 with these miscreants! The Pharisee’s religion, you see, runs all upon nots; a negative holiness is enough for 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. 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.

Sect. IV. — 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 the first use shall be a caution to professors. Before I tell you what use you should make o it, I must tell you what use you may not make of it. -

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1. Do not make this use of it, to conclude, from what has been said, that all professors are but 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 has not the whole piece; a remnant, according to election, belongs really to the Lord.

2. Do not make this use of it, to suppose that assurance must be impossible, because so many professors are found to be self-deceivers. That assurance is one of the great difficulties in religion, is a truth; but that it is therefore unattainable in this world, is very false. Popish doctrine, indeed, makes it impossible; but that doctrine is practically confuted, in the comfortable experience of many souls. All are commanded to strive for it: “Give all diligence to make your calling and election sure.” And some have the happiness to obtain it: “For I know whom I have believed; and am persuaded, that he is able to keep that which I have committed unto him against that day.”

Let the similar works upon hypocrites, resemble as much as they will the saving works of the Spirit upon believers, yet God does always, and saints do sometimes plainly discern the difference.

3. Do not make this use of it, to conceal or hide the truths or graces of God, or to refuse to profess or confess them before men, because many professors deceive themselves, and others also, by a vain profession. Because another professes what he has 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; it is the comfort of others to know that you do so. Ostentation is your sin; but a serious and humble profession is your duty, Rom. x. 9.

Sect. V. — Having shown 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, “Let him that thinketh he standeth, 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, 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 halance, 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! “Things that are highly esteemed among men, are an abomination in the sight of God.” “The Lord 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, but thou art dead.” Men may say. There is a true Nathaniel; and God may say. There is a self-deluded 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 that 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 delude thyself as we did? If thou expectest a better place and lot, be sure that thou get a sincere heart. Had we been more selfsuspicious, we had been more safe.

I would not alarm 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, that you scarcely 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? Has not he that circuits the whole world observed you? Has he not studied your constitutional sins, and found out that sin which most easily besets you? Has 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 with what difficulty are the righteous saved! How hard is it 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 thinketh he standeth, 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, whatever you may be mistaken in. Pray that you be not given up to a 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, 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?

O deceive not yourselves with names and notions. Think not, because you are for a stricter way of worship, 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 takes a lump of lead, and refines it, and casts it into the mould, whence it comes forth shining and bearing some noble figure; suppose that of an eagle, yet it is but a leaden eagle. Suppose it is the figure of a man, 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 but a leaden angel; for the base and ignoble matter is the same as it was, though the figure be not. Even so take an unregenerate, carnal man; let his life be reformed, 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, an unregenerate Presbyterian, a carnal Independent; for his nature is still the same, though the stamp and fio-ure his profession gives him be not the same.

O my friends, believe it, fine names and words are of little value with God. God will no more spare you for these, than Samuel did Agag for his delicate ornaments and spruce appearance. Either make sure of 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 one lose his money by a cheat, it troubles him; but to lose his soul by a cheat will confound him. If a man lose an eye, an ear, a hand, a foot, yet, as Chrysostom says, God has given these members double, so that there is another left: but the soul is one, and only one; and if that be damned, you have not another to be saved. O therefore be restless till it be, and till you know it be, out of eternal danger.

Sect. VI. — If so many professors of religion be cheated in their profession, let all that are well satisfied and assured of their integrity bless the Lord whilst they live for that mercy. O it is a mercy that no unsanctified soul can have; yea, and it is a mercy that many gracious souls cannot obtain, though they seek it with tears, and would part with all the pleasant things they have in the world to enjoy it.

This is that mercy which gives souls the highest pleasure this world is acquainted with, or the state of this mortality can bear; for let the well-assured soul but consider what it is assured of — Christ, with the purchases of his blood. O what is this! “I am my beloved’s, and my beloved is mine,” Cant. ii. 16. What a vital, ravishing, overpowering efficacy is in that voice of faith! Let it but look back a few years, and compare what it was with what it is now. “It was far oflP, it is now made nigh.” “It was not beloved, but is now beloved.” “It had not obtained mercy, but now hath obtained mercy.” Or let the assured soul look forward, and compare what it now is and has, with what it shortly shall be made, and put in possession of. “Beloved,” says the apostle, “now are we the sons of God; but it doth not yet appear what we shall be: but we know that when he shall appear, we shall be like him, for we shall see him as he is.” Let the assured soul but steep its thoughts, by meditation, in these subjects, and it will be impossible to keep him from the most agreeable transports of joy and delight.

O what a life have you in comparison with other men! Some have two hells; one present, another coming: you have two heavens; one in hand, the other in hope. Some of your own brethren in Christ, who have been, it may be, many years panting after assurance, are still denied it; but God has indulged so peculiar a favour to you. Bless ye the Lord, and make his praise glorious.