THE VANITY OF A

FORMAL PROFESSION OF RELIGION.

CONSIDERED

IN EIGHT SERMONS

ON TITUS I. 16.

SERMON I.*

THEY PROFESS THAT THEY KNOW GOD; BUT IN WORKS THEY DENY HIM, BEING ABOMINABLE, AND DISOBEDIENT, AND UNTO EVERY GOOD WORK REPROBATE. TITUS i. 16.

Thirdly, We find this phrase expressly used to signify the Christian religion in particular. And thus the same apostle uses it in another place. "Awake to righteousness and sin not; for some have not the knowledge of God, I speak this to your shame," 1 Cor. xv. 34 As if he had said, "You do not know God, you do no demean and behave yourselves like those, who understand the principles of your own religion." And again, says the apostle, "After you have known God, why turn ye back to the weak and beggarly elements, whereunto y again desire to be in bondage?" Gal. iv. 9. That is, Why do you follow the gnostics in mixing judaical and pagan rites with the religion of Christ.

SINCE it is too obvious, that many persons are apt to whether it be by natural light, or express superadded revesatisfy themselves with the mere profession of Christi- lation. And therefore we find this expression made use of anity; and to reckon that while they explicitly own the to signify religion among the Jews, while they were a petrue religion they are sound Christians and good protes- culiar people unto God. It is said, Hezekiah, a good king, tants, without considering whether that religion carries "spoke comfortably to the Levites," to their hearts, accorddue and suitable impressions on their hearts or not; I have ing to the Hebrew," who taught the good knowledge of therefore thought it might not be unuseful, to discourse a the Lord," 2 Chron. xxx. 22. That is, instructed the peoittle from this Scripture, and show the vanity and insig-ple in religion, according to the revelation of the mind nificance of an empty profession, a profession which re- and will of God, which was then afforded them futes and contradicts itself. To make way for what I intend from this passage of Scripture, there are a few things that it will be necessary for me to recommend to your notice. First, That this phrase, the knowing of God, is a usual expression to signify religion in general; inasmuch as it is the primary, the most deep and fundamental, thing in all religion. It is, as I remember the moralist styles it, "The foundation of foundations." Hence, from so noted and principal a part, the denomination is put upon the whole. To know God, therefore, is to own him, to acknowledge him as our God; and thereupon to carry ourselves suitably towards him. In the first commandment, which establishes the relation betwixt God and us, it is intimated, that if we will have him to be our God, we must have no other gods before him, Exod. xx. 3. And again, one of the prophets expresses it by knowing no other god but Him. "I am the Lord thy God from the land of Egypt; and thou shalt know no other god but me, for there is no saviour beside me," Hos. xiii. 4. The import then of the expression, is to own him as God, in relation to ourselves; and consequently to love and fear him, to hope and delight in him, and the like. All which result from the relation betwixt him and us; according to that well known observation and rule among the Hebrews; that "words of knowledge import life and sense, as consequent; as words of life and sense suppose knowledge antecedent."

Secondly, This phrase imports not only natural religion, but also that which is revealed. Knowing God therefore is not to be taken so abstractedly, as though it meant no more than only to entertain the notion of the Deity, and the practice of those duties that we are led to by the light of nature; but more generally whatever duty he is pleased to enjoin also by revelation. We then know and acknowledge him as God, with respect to his sovereignty and dominion, when we are universally observant of his will; how or by what means soever it is made known to us; *This Sermon is without date; but it is very probable it was preached on January 16, 1680.

Fourthly, We are therefore further to collect, that the apostle does here, in this place, particularly intend the Christian religion. "They profess that they know God;" that is, they profess to be Christians. For it is very evident he writes of such, as professed the only true religion. The teachers who seduced and corrupted them, it is evident, were professed Christians, though very corrupt and unsound ones; for they endeavoured to deprave others; not indeed as avowed adversaries to the Christian name, but as deceivers and gainsayers. It is true, the apostle said, they ought to be convinced; by which he implies that there were some common agreed principles among them, which might be the ground of such conviction. He calls them deceivers, who by cunning insinuations laboured to pervert the Christian doctrine, and to render it favourable to licentious and immoral practices. And therefore those, whom they had perverted, must be of the same stamp; not wholly of the Jewish religion, for that their teachers were not; but judaizing Christians. They who lived so remote from Judea, cannot be thought to have entertained the principles of the Jewish religion entirely; nor so generally, and in such numbers, as is here implied, for "many whole houses were subverted," Tit. i. 11. Much

less can we suppose the whole body of the people to be | course. They will by no means, by no importunity, no naturally Jews; for the apostle does manifestly describe arguments whatever, be dissuaded from practices so unthem by the common national taint of that island, that is, justifiable, and detestable in their own nature. They are as "liars, evil beasts, slow bellies," (Tit. i. 12.) according resolved to run on whatever it costs them; to continue in to the character given of them by one of their own poets. sin, and in the profession of religion at the same time, Thus are the people described, whom the apostle speaks which is the greatest absurdity imaginable. of, namely, the natives of Crete, who were converted from 3. They are said, lastly, to be pos nāv ¿pyov àyalov ačóxiμor, paganism to the profession of the Christian religion, with reprobate to every good work; which signifies a disinclinawhich they mingled many of the Judaical sentiments. tion to every thing that is good, to every thing that is This therefore being premised, our way is plain and clear worthy of praise. The word may be taken, as it is obto the things I intend to insist upon; which are especially served, either actively or passively, and so may signify not these two-That men may profess the true religion, and only to be disapproved by others, but to disapprove themyet lead very ill lives; and-That they who do so, by just selves; in which latter sense we must, at present, princiinterpretation, may be said to deny the religion they pro- pally understand the phrase. They disapprove all that fess.-I propose to speak to these two observations jointly which claims their approbation and esteem; and are disin this order. affected to all that good which the religion they profess would oblige them to the practice of. The expression therefore does not so much signify their omission of what is good, as their disinclination to it; but it further denotes that if they do any thing at all in religion, it is what they neither delight in, nor can endure. "Every good work" is an expression of such latitude, that it may comprehend all the works of piety, mercy, and common justice. And so it is fit we should understand it in this place. Whatever they do of this kind, their hearts are averse to it, and they bear a disaffected mind to it all. And such as are here described, persons may be found to be, notwithstanding their profession.

I. I shall show what sort of profession that must be, which can be meant in such a case.

II. What the persons who make it may be notwithstanding, in the temper of their spirits, and the course of their practice.

III. I shall show whence it is, that men should make profession of a religion, to which the temper of their spirits and the course of their walking are so repugnant. And, IV. The vanity of such a profession, and how little it signifies to entitle persons to the reputation or proper rewards of such a religion.

I. I shall show what sort of profession that must be, which can be meant in this case, or was made by such persons as the apostle speaks of.

1. It must be understood to be, in the main, but a nominal profession. These professors indeed own the Christian name, call themselves by it; and not only do so, but also claim the privilege of being called Christians by others: like those who said they were Jews, when they were not, but were of the synagogue of Satan, Rev. ii. 9. And St. Paul, in the second chapter of his epistle to the Romans, speaking of these professors, uses the very same style, alluding to those who called themselves Jews, or were commonly so called by others: "Thou art called a Jew, and restest in the law, and makest thy boast of God," &c. but says he, in the close of that chapter, "He is not a Jew that is one outwardly; neither is that circumcision which is outward in the flesh; but he is a Jew, that is one inwardly-whose praise is not of men but of God," Rom. ii. 17, 29.

2. This profession could be only formal; that is, wholly made up of the external form of that religion to which they pretended. So, in like manner, many now profess the Christian religion, and make a show or appearance of being religious by frequenting Christian assemblies; by owning themselves to te members of the catholic, or some protestant church; and by wearing the badge and cognizance of such and such a party. The bare having a name, is all we can suppose to be in such a profession as this. And therefore to these professors may be applied what our Lord says to the church in Saidis; "Thou hast a name that thou art alive, when thou art dead," Rev. iii. 1. And so it is, in like manner, with all others; who content themselves with making a show of religion, and performing such external rites, as are the distinguishing badge of the several parties of the Christian world.

II. I am now to show you, what such persons may be, notwithstanding their profession, both in temper and practice; which shall be done briefly by opening the terms of the text. They may be, for all that, abominable, disobedient, and to every good work reprobate; that is, in one word, inclined to all evil, and averse to all good. To these two things do these several expressions amount.

1. They are said to be deλvxrol, abominable, or shamefully addicted to all manner of evil. The word, in the original, denotes the heinousness of those practices, in which they allow themselves; and is derived from a word that signifies to send forth an offensive smell. For all sentiments of right and good, are not so totally lost and obliterated among mankind, but that there are some things which even pagans would detest.

2. They are said to be also arbets, disobedient, which expression imports perseverance and obstinacy in an evil

a Epimenides.

III. We are next to consider, whence it is, or what inducements men have to make profession of a religion, which they are resolved to contradict in the course of their lives and conversations. And many things may be considered as inducements or reasons in this case, which concur partly in all those who are mere professors; though some are of greater force than others to particular persons, whom we shall distinguish from the generality of men of this character.

1. One reason why such men join a profession of religion to a vicious life, is their unapprehensiveness and irreverence of an invisible Lord and Judge; whom because they do not see, they stand in no awe of. Therefore it is that they are not ashamed of that incongruous and inconsistent behaviour towards him, of which they would be ashamed in their deportment towards men. The following expression of the apostle gives us a great deal of light to this purpose, "If a man love not his brother whom he hath seen; how can he love God, whom he hath not seen?" 1 John iv. 20. Wherein is implied a greater difficulty of loving God, than a Christian brother; on this account, because God is not seen. Man continually falls under our sight and view, we converse with him daily in a way that is obvious to our natural sight, while God is invisible. And as it is in the point of love, so is it in all other natural affections; for as men with greater difficulty admit the impressions of Divine love into their hearts, than those of a visible object, so they do of Divine fear; and for this reason, I say, because God is not seen. Men would be ashamed continually to profess to one another, what they contradict in practice. Who would not be ashamed to declare himself perpetually such a one's friend; and yet, in the mean time, take all opportunities to do him all the mischief he can ? But as to their carriage to an unseen God, men are not ashamed of such an incongruity as this.

2. This inconsistent conduct proceeds from the power and malignity of sinful inclinations; more especially in things that relate to and terminate on God. Sin has filled the world with enmity, which, it is true, works in men one against another: but more directly, and with greater virulence, against the blessed God himself; insomuch that they care not what dishonours they throw on his sacred name, nor what affronts they offer to his high authority and righteous laws. And though it must be acknowledged, the working of this enmity is great among men towards one another; yet, it is manifest, it is in general much greater towards the Almighty: for were it as common a thing to stab a man, as it is to wound the name of God and to affront his government, the world had been at an end long before this.

3. It is natural for men to have somewhat of religion,

while a disaffection still remains against that which is true: | fluence their actions. Hence it is that there is in many a whence it is that they resist, and overthrow the profession profession of the true religion, with a repugnant, inconthey make by a most repugnant practice. It is manifest, sistent practice. as to the former, that all must be of some religion or other; and so they come to profess, as external circumstances lead them. It has been noted by heathens, that no society of men can live without religion. Divers have taken notice of it. It is a common passage of Cicero; "There is no nation so barbarous as to be without religion." It seems as if none such had fallen within the compass of his observation. Maximus Tyrius also tells us, that "For a man to be without any religion at all, were as monstrous and unnatural, as for an ox to be without horns, or a bird to be without wings." And so Plutarch in like manner observes, that "Though there be many towns and cities without coin, without government, as it happens sometimes; yet," says he, "I never heard or read, in my life, of a city without a temple. And I believe it is as impossible, that there should be a society of men without religion, as to build a city without foundations."a

of it amongst men, nor to any reward of it from God. These two things we shall distinctly consider.

discourse, but shall conclude with one dreadful and tre- | say, that it is of no avail to entitle them to the reputation mendous reflection. What apparent danger are we in, of losing that religion from among us, which is more generally professed at this day! principally because of the resistance and opposition which is made against it, by the practices of those who profess it. For pray do but consider-What does God send his Gospel among a people for? Does he aim at any end in this, or does he not? And can that be a wise, intelligent agent, who aims at no end? Or can we suppose him to act wisely who aims at no proportionable and suitable end? What then can we think the great God designed as his end, in sending the Gospel into the world; in planting it in this, or any other nation? There are certainly fruits that he expects to receive; and therefore we find how express the threatenings are, when these fruits are withheld. Nothing less is threatened than the taking of the kingdom of God from them, and the giving it to a nation bringing forth the fruits thereof, Matt. xxi. 43. Oh the little correspondency of the hearts and spirits of men to the design of the Gospel! And what a tremendous and melancholy prospect does this afford us!

I should not be so afraid of comets and blazing stars, nor of all the malice and subtlety of earth and hell combined together; I should never be afraid of these things, I say, even though the subtlety of our enemies was a thousand times greater than it is, if I could but see such a love of the Gospel, joined to the enjoyment of it, as to form the heart and influence the practice. But when I find it is God's way, and express threatening, that where the truth is not loved, there to give them up to strong delusions even to believe a lie, that they might be damned, who believed not the truth but had pleasure in unrighteousness, (2 Thess. ii. 10, 11, 12.) then, I confess, I fear, I tremble.

I know not why we should think ourselves exempt from a danger of this kind, when we consider how generally ineffectual the Gospel is among us. Alas! why should we expect God to be indulgent towards us, in this respect, above all mankind? What have we the Gospel for, if we never intend our spirits should be formed by it? If we have no design it should govern our lives, have not we of this nation reason to fear, inasmuch as we do not conform our practice to our religion, that we shall be suffered to conform our religion to our practice? We know there is a religion, too near at hand, that will allow and square well enough with the most vicious practice imaginable. Live as loosely as you will, and confess your sins to a priest, and his absolution solves all. Surely we have reason to fear lest our acting contradictory to the end and design of our religion should even lead us to embrace that sottish one of the church of Rome.

SERMON II.*

In our last discourse we considered the various reasons and inducements, that lead many persons to make a profession of religion, even while they are contradicting it in their lives and practice. To which one more might have been added; and that is, they have a foolish thought that by the good they profess, they shall some way or other expiate the badness of their conduct. Such a hope as this, as fond as it is, too apparently obtains with a great part of the world. And this I mention, not only as a thing too evident, and considerable in itself, but as it most fitly leads to what I intend in this discourse: which is,

IV. To show the vanity of such a profession, and by consequence the fondness and folly of such a hope as is here spoken of And in treating on this subject I shall show, that such a profession in persons of so immoral a character, signifies nothing either to procure them the reputation or the rewards of the religion that they profess, or unto which they pretend; I would be understood to

e N. B. The author here alludes to the famous comet which appeared in December, 1680; and perhaps at the very time when this Sermon was preached.

1. Such a blasted, self-confuted profession as this, of which we are speaking, is of no significancy for securing the reputation of being religious amongst men. If it were indeed so far available as to secure them such a reputation, or to procure them that esteem from men, which is due to those who are in reality what they profess themselves to be, that would be but a poor thing, and very little to their service. It is a small thing, says the apostle St. Paul, to be judged by man's judgment, 1 Cor. iv. 3. All must finally stand or fall by the judgment of a superior Judge, whose judgment will control and reverse all false judgments passed before. Every man must then give an account of himself to God. He is not a Jew who is one outwardly, but he is a Jew that is one inwardly, whose praise is not of men, but of God, Rom. ii. 28, 29. If one could never so effectually recommend oneself to man, it is "not he who commendeth himself that is approved, but whom the Lord commendeth," 2 Cor. 1. 18. And therefore I should not think this much worth insisting on, but only with design to lay the ground of an argument from the less to the greater; that if such a profession of religion cannot do that which is less, to wit, entitle one to the reputation of it amongst men; much less can it do that which is greater, that is, procure the rewards which God has promised to the constant and sincere.

We must understand here, that by such evil practices, as can be supposed to overthrow a profession, and annui the significance of it, cannot be meant such things as are reasonable to be imputed to the infirmities which are incident to the best, and consistent with the most perfect human character: but it must be understood of open hostilities against Christ and his religion; for doubtless the words abominable, and disobedient or unpersuadable, as the word ametis signifies, amount to so much. By the former is to be understood, the heinousness and grossness of their wickedness; and by the latter, their obstinacy in an evil course. It is true, though the last expression the apostle makes use of in describing the persons whom he censures as reprobate to every good work, denotes an evil habit of mind, not always falling under human cognizance and censure; yet there is enough in the two former, be sides the symptoms there may be of the latter, to show what the men really are. A profession therefore I say, in men of such a character, can signify nothing, even to this lower purpose, that is, to entitle them to the reputation of religion amongst men. And this will appear from being viewed in several lights.

1. Such a contradicted profession is not wont to do so in other cases. No man can take him to be a friend, who calls himself one against a continued series of actions, which manifestly imports habitual hatred, enmity, and malice. No one will call him a good subject, whatever he pretends, who is at present in open hostility against his prince.

2. Such a profession in other cases not only gives no reputation amongst men, but brings a disgrace, and casts a reproach upon the person making pretences. When a man's actions are continued, palpable and manifest against his profession, as in this case, it brings, I say, a reproach upon him for pretending to it. And it is so far from being to his reputation, that he draws upon himself the suspicion of being either false, or foolish: of being false, that he would design to deceive; of being foolish, that he could hope to succeed in such a case, or, indeed, of both these together.

3. A mere profession among men, in every common case, is so far from securing reputation to him who makes it, that it even sinks the reputation of the man that credits it. A very judicious person this to be so easily imposed upon! Therefore he who attempts in such a way to impose upon another, either he, upon whom he makes the attempt, will but regard him as a fool; or will be so accounted himself, because it is supposing him to be one who is capable of being so imposed upon. Which is no less

* Preached January 23, 1680.