Chapter 2
Section 1.
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 imagine and persuade ourselves of the good we 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 beget groundless jealousies; but to discover the real dangerous flaws in the foundation of many men's hopes for heaven: everything is as its foundation is, and a weak foundation will fail the work built on it — that failing, all fails.
There is a twofold self-suspicion or fear in God's own people. The one is a fearful caution, awaking the soul to the use of 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 do 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. There is an evil in both, but not equally dangerous; for he that shuts his eyes against his own graces and privileges, loses but his peace and comfort for a time; but he that 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 concerned with in this point.
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 (Matthew 25). If those glorious professors in Matthew 7:22 had not shut their eyes against their own hypocrisy, Christ had not shut against them the door of salvation and glory. Ananias and Sapphira; Hymenaeus, and Philetus; Alexander and Demas: with multitudes more of that sort, are the sad instances and proofs of this point. It is said, Proverbs 30:12, '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 a generation of vain, self-deceiving, formal professors, as this generation is.
Three things I shall here endeavor to do. First, to give evidence beyond contradiction to this sad truth: that among professors are found many self-deceivers.
Second, to assign the true causes and reasons why it is so.
Third, to improve it in those practical inferences the point affords.
Section 2.
That there are multitudes of such self-deceivers among professors, will appear — first, by this, that there are everywhere to be found more professors than converts. Unregenerate professors, whose religion is the effect of education. Christianity by the favor 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 heading to damnation, under the efficacy of strong delusion; for if a man thinks himself to be something, when he is nothing, he deceives himself, says the Apostle (Galatians 6:3). Such our birth-privilege, without the new birth, is nothing; indeed, worse than nothing, as to the last, and great account; that which stands for a great sum in our arithmetic, is nothing, it is but a cipher, you see, in God's. Except a man be born again, say the lips of truth, he cannot see the kingdom of God (John 3).
Poor self-deceivers, ponder those words of Christ; you have hitherto thought that your civil education, your dead and heartless [reconstructed: duties] were enough to denominate you Christians before God; but go now, and learn what that Scripture means; and be assured, you must experience another manner of conversion, 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 bend 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 way of the Lord God of Israel with his heart (2 Kings 10:31); and this was his overthrow.
This also was the ruin of those [illegible], Ezekiel 33:31, they came and sat before the Lord as his people; the word came to them as a lovely song; they were mightily charmed with the modulation of the prophet's voice and his lively gestures; but all the while their hearts went after their covetousness: what abundance of such pharisaical, superficial religion is everywhere 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' (Matthew 24:10).
This the Scripture everywhere marks as a symptom of hypocrisy (Psalm 78:8): 'A generation that did not set their heart aright: and whose spirit was not steadfast with God.' 'They went out, that they might be made manifest, that they were not of us' (1 John 2:19). 'For when tribulation or persecution arises because of the word, immediately he is offended' (Matthew 13:21). But should one have told them in the days of their first profession, that all their zeal and labor in religion would have ended in this, it is likely they would have replied as Hazael to the man of God (2 Kings 8:13): 'What is your servant a dog, that he should do this thing!' How changed from what he was!
Oh how unlike is their dark and dirty ending, 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, indeed, they deceive themselves, but cannot deceive God. During the calm, what a flourish do they make! and with what gallantry do they [illegible]! By and by you may hear of dreadful tempests, and soon after you may see a lamentable shipwreck, after a furious storm; and no wonder, for they lacked that [illegible], that firmness and establishment in themselves that would have kept them tight and stable.
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, however fragrant they may seem to be for a season. Gideon had seventy sons, and one illegitimate son; and that one illegitimate son was the death of all his seventy sons.
Some men have many excellent gifts, and perform multitudes of duties, but one pet 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 my iniquity,' said he (Psalm 18:23); this is the right eye, and right hand which every sincere Christian must pluck out, and cut off (Matthew 5:29-30).
Which is a metaphor from surgeons, whose manner it is when the whole is endangered by any part, to cut it off, lest all perish.
Their suppressing some lusts raises their confidence; the indulging of one razes the foundation of their hopes, and thus they deceive themselves.
Fifthly, this also manifests the self-deception of many professors: that the secret duties of religion, or at least the secret intercourse of the soul with God in them, are a secret hid from the knowledge and experience of many professors.
To attend the ordinances of God in their seasons 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 something within, paining them like an empty hungry stomach until they have eaten that hidden manna, that bread secret; that is, 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 characteristic mark of a sincere Christian by Christ himself in Matthew 6.
O Reader, if your heart were right with God, and you did not cheat yourself with a vain profession, you would have frequent business with God, which you would be as loath your dearest friend, or the wife of your heart, 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 pagan about his secret correspondence with his friend, 'What need the world be acquainted with it? you and I are theater enough to each other.' There are enclosed pleasures in religion, which none but renewed spiritual 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 those that give themselves to the Lord (2 Corinthians 8:5), whose way of life or trade is heaven (Philippians 3:18), the end or scope of whose life is Christ (Hebrews 13:7-8), who give religion the precedency both in time and affection (Psalm 5:3; Romans 12:11), who are constant and indefatigable in the work of the Lord (1 Corinthians 15:58).
And there are also those 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 them, it is no disappointment at all to them; for these were not their designs in drawing near to God in these appointments.
And thus you see what numbers of professors deceive themselves.
Section 3.
And if we seriously inquire into the grounds and causes of this self-deception among professors, we shall find these 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 (Jeremiah 17:9): 'The heart is deceitful above all things, and desperately wicked.' 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 alludes). 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 James (James 1:22), where he warns us to beware, that in hearing the word we deceive not ourselves by false reasonings; for so the word imports, and may be strictly rendered, 'false-reasoning themselves,' namely, by making false syllogisms, whereby they mistakenly conclude about their spiritual and eternal estate and condition, and fool themselves.
The time will come when a man's own heart will be found to have 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 this; I have betrayed you into all these torments.', 'It was my laziness, my credulity, my averseness to the ways of strict godliness, mortification, and self-denial that have forever undone you.' When you sat under the convincing truths of the gospel; it was I that whispered those atheistical surmises into your ear, persuading you all you heard was but the intemperate heat of a hot-brained zealot; when the judgments of God were denounced, and the misery you now feel was forewarned and threatened, it was I that whispered what the tongue of another once spoke out, 'I will believe it when I come there.'
Surely this is a great truth which was observed by the wisest of men: 'He that trusts in his own heart is a fool' (Proverbs 28:26), and thousands of such fools are to be found among professors.
Secondly, Satan is a chief conspirator in this treacherous design; 'we are not ignorant,' said the Apostle, 'of his devices,' — his sophistry and sleights (2 Corinthians 2:11), his schemes, trains and methods of temptation, which are thoroughly studied, and artificially molded and ordered; even such systems as tutors and professors of arts and sciences have, and read over to their students; as one judiciously observes, to be the import of that text, Ephesians 6:11. 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 Timothy 2:26).
It is the god of this world that blinds the minds of them that believe not (2 Corinthians 4:3-4). The god of this world, (so called by a figure of speech) who leads a world of poor deluded wretches to destruction, having first blinded their minds, that is, deluded them, and with his hellish art practiced upon their understanding, that leading and directing 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 your blood and miracles, your wooings and beseechings, your knockings and strivings, I have cheated you 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 harbor.'
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, Hebrews 6:4, where you find among the common operations of the Spirit upon apostates, 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 to; 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, etc., and make the subjects of them renowned and honored in the church of God; while in the meantime, they are dazzled with their own splendor, 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, 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 do not feel experimentally the transforming efficacy of these things upon their own souls.
Now that illumination furnishing them with excellent gifts (as was noted before), enabling them to assent to gospel truths, which the Scripture calls faith (Acts 8:12), and working in them conviction of sin (1 Samuel 15:24), reformation of life (2 Peter 2:20), 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 soul enjoys: these things seem 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 meltings and workings of our affections about spiritual things; for as a grave divine has 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 deceive themselves, none are so dangerous and destructive to souls, as those that come nearest to 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 that sort some employed in the office of the ministry, will be found! whose daily employment being about spiritual things, studying, preaching, praying, etc., they conclude themselves sanctified persons, because they are occupied about sacred employments, as if the subject must be holy, because the object is sacred. O that such would seriously ponder those two scriptures: Matthew 7:22, 'Many will say to me in that day, Lord, Lord; have we not prophesied in your name? and in your name have cast out devils? and in your name done many wonderful things?' and 1 Corinthians 9:27, '...lest that by any means, when I have preached to others, I myself should be a castaway.'
Lastly, to add here 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 18:9); their low rating of others gave them that high rate and value of themselves: and thus the proverb is made good, 'In the land of the blind, the one-eyed man is king.'
Thus the false apostles cheated and befooled themselves (2 Corinthians 10:12): 'But they measuring themselves by themselves, 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 their own excellencies; they 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 18:11): 'God, I thank you that I am not as other men are, extortioners, unjust, adulterers, or even as this tax collector' — as if to say, 'O what a saint am I in comparison to 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 against himself, yet is he not thereby justified (1 Corinthians 4:4); 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 4.
In the last place I shall improve this point variously according to its importance and usefulness, with as much brevity and closeness of application as I can.
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 has 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 has 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 necessarily 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 practically refuted in the comfortable experience of many souls: all are commanded to strive for it (2 Peter 1:10): 'Give diligence to make your calling and election sure'; and some have the happiness to obtain it (2 Timothy 1:12): 'For I know whom I have believed, and I am persuaded that he is able to keep that which I have committed to 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 the saints do sometimes plainly discern the difference.
Thirdly, do not make this use of it, to conceal and hide the truths or graces of God, or refuse to profess, and 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 and confession of it, is that which honors God, and sometimes is the instrument to save others: it is your comfort that you feel it; it is others' comfort to know that you do so. Ostentation is your sin, but a serious and humble profession is your duty (Romans 10).
Section 5.
Use 2: 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, allow me to closely press that great apostolic caution (1 Corinthians 10:12): '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 perhaps 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 ought I or 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 weighs you again in his more equal balance, and should say, 'You are weighed in the balance and found wanting'? What a confounded man will you be under such a sentence! Things that are highly esteemed of men, are an abomination in the sight of God; he sees not as man sees.
Your heart may be false, and you not know it; indeed, it may be false, and you be strongly confident of its integrity.
The saints may approve you, and God condemn you (Revelation 3:1): 'You have a name that you live but you are dead.' Men may say, 'There is a true Nathanael,' and God may say, 'There is a self-deceiving Pharisee.'
Reader, you have heard of Judas and Demas, of Ananias and Sapphira, of Hymenaeus and Philetus; once renowned and famous professors, you have heard what they proved at last. Take heed their case is not your own; do they not all as it were with one mouth cry to you, O professor! if you will not come where we are, do not deceive yourself as we did: if you expect a better place and lot, be sure you get a sincerer 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 you not find your hearts deceitful in many things? Do they not shuffle over secret duties? Do they not censure the same evils in others, which they scarcely reprove in yourselves? Are there not many by-ends in duties? Do you not find they are far less affected with a great deal of service and honor 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 enemy as well as with a bad heart? Has 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 thick of temptations; thousands of snares are round about you. Oh how difficult 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 inmost parts; 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 an 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 else you may be mistaken in. Pray that you be not given up to a needless, careless, and vain spirit, and then have religious duties for a rattle to still and quiet your consciences.
Surely, that groundwork can never be laid too sure, upon which so great a stress as your soul and eternity must depend. It will not repent you (I dare promise) when you come to die, that you have employed your time and strength to this end: while others are panting after the dust of the earth, and saying, 'Who will show us any good?', be you panting after the assurances 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 named) 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 mold; from which it comes forth shining, and bearing some noble figure, suppose of an eagle; yet it is but a leaden eagle. Suppose the figure of a man, and that of the most exact lineaments and proportions; yet still it is but a leaden man. Indeed, 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 noble. 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 the nature is still the same, though the stamp and figure his profession gives him, is not the same.
O my friends, believe it, fine names, and brave 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 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 Corinthians 3:12); but to deceive ourselves in the foundation is a desperate deceit, and shipwrecks all our hope and happiness at once.
If any man lose his money by a cheat it troubles him, but to lose his soul by a cheat will undo him: if a man lose an eye, an ear, a hand, a foot; yet as Chrysostom speaks, 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.
Section 6.
Use 3: In conclusion, if so many professors of religion are cheated in their profession, let all that are well satisfied and assured of their integrity bless the Lord while they live, for that mercy. O it is a mercy that no unsanctified soul can have; indeed, 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 that gives souls the highest pleasures 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' (Song of Solomon 2:16); what 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: it was far off, it is now made near (Ephesians 2:12-13). It was not beloved, but is now beloved (Romans 9:25-26); it had not obtained mercy, but now has obtained mercy (1 Peter 2:10). 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,' said the Apostle, 'now are we the sons of God, but it does 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' (1 John 3:2).
I say, let the assured soul but steep its thoughts by meditation in these subjects, and it is as impossible to keep it from transports of joy, as it is for a man to forbear laughing when he is tickled.
O what a life you have in comparison to 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, that have been it may be many years panting after assurance, are still denied it; but God has indulged so peculiar a favor to you. Bless the Lord, and make his praise glorious.
