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be burned, and have not charity, it profiteth me nothing." Hypocrify is fuch a falamandar, as can live in the fire of perfecution, of which there have been many inftances; namely, of fuch whom the violent wind of perfecution has not been able to drive off the Lord's way, but the warm fun of profperity has done their bufinefs, to their undoing.

3. They may join both the outward of the first and fecond tables, and yet be but outfide Chriftians. There are fome who are very upright in their dealings with men, yet have not fo much as a form in regard to the duties of piety. Others, who do not neglect duties of piety towards God, but they make no conscience of their duty to their neighbour, but where they apprehend their worldly intereft will drive to it, right or wrong. Perfons may even join both together, and yet be naught in God's esteem. "The Pharifee flood and prayed thus with himfelf, God I thank thee that I am not as other men are, extortioners, unjuft, adulterers, or even as this Publican; I faft twice in the week, I give tythes of all I poffefs," Luke, viii. 12. "Concerning zeal, perfecuting the church, touching the righteoufnefs which is in the law, blamelefs," Phil. iii. 6.-All this may be, and yet not beyond the boundaries of Pharafaical righteoufnefs: Matth. v. 20. "Except your righteoufnefs exceed the righteousness of the Scribes and Pharifees, ye fhall in no cafe enter into the kingdom of heaven." The reafon of this is manifeft, namely, that all these things being but bodily exercises, are within the compafs of nature, and do not require any fupernatural grace to the bare performance of them; if the confcience be in any measure awakened, perfons may thus be influenced to perform them; and cuftom may fo habituate them, VOL. II.

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that the performance may be confiftent enough with the reign of fin in the heart. But he only is a true Christian who joins internal to external obedience; fpiritual exercife to bodily exercise in religion. The infide exceeds the outfide Chriftian in various particulars.—As,

(1.) The infide Chriftian performs the duties of evangelical obedience, in fubjecting his whole heart and foul to the Lord, as well as the outward man. This is the fpiritual service which declares a man to be a true Christian: "God is a fpirit, and they that worship him must worship him in fpirit and in truth," John, iv. 23. "For we are the circumcifion, that worship God in the fpirit, and rejoice in Chrift Jefus, and have no confidence in the flesh," Phil. iii. 3. The bulk of the hypocrite's religion lies in externals, but that of the true Chriftian's lies in internals, in faith, love, refignation, and other parts of unseen religion. Their chief labour is with the heart, to notice the rifings of corruptions, their bewailing the defects which the world cannot perceive, and mourning over the fin of their nature, the spring of all evil Gal. v. 24. "And they that are Christ's have crucified the flesh, with its affections and lufts."

(2.) The infide Christian is unreserved and univerfal in his obedience, which the outfide Chriftian never is. They have still some lufts with which they can never part, they reign in them.-Enmity against the power of godliness: 1 John, iii. 12. "Not as Cain, who was of that wicked one, and flew his brother; and wherefore flew he him? because his own works were evil, and his brother's righteous."-Self-feeking: John, v. 44. "How can ye believe, who seek honour one of another, and feek not the honour that cometh from God only ?"— Bitterness of spirit, which can

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not digeft the gofpel-command, of doing good for evil: Tit. iii. 3. "For we alfo ourfelves were fometime foolish, difobedient, deceived, ferving divers lufts and pleafures, living in malice and envy, hateful, and hating one another."--Reigning love to the pleasures of this world, and covetoufnefs: Ezek. xxxiii. 31. " And they come unto thee as the people cometh, and they fit before thee as my people, and they hear thy words, but they will not do them; for with their mouth they fhew much love, but their heart goeth after their covetoufnefs." But the gracious foul's obedience is univerfal; all fuch in fo far fincerely aim at every known duty, approve the holy law in every point; defiring their fpirits to be conformed to it, not it to be brought down to them; lamenting from the heart their shortcoming in all points.

3. The infide Christian's obedience is fon-like obedience, the other is fervile and flavish. The higheft principle with the hypocrite is fear of punishment, and hope of reward, Hof. x. 11.; their highest end is themfelves, Hof. x. 1. Jehu profeffed zeal for the Lord, but in effect it was but zeal for a kingdom. The infide Chriftian ferves God as a fon does his father. -Prompted by love to him, next to his command: 1 Tim. i. 5. "Now, the end of the commandment is charity, out of a pure heart, and of a good confcience, and of faith unfeigned." -Leaning on him for ftrength to perform his duty: Col. iii. 17. " And whatsoever ye do in word or deed, do all in the name of the Lord Jefus, giving thanks to God and the Father by him."-Aiming at his honour: 1 Cor. x. 31. "Whether, therefore, ye eat or drink, or whatfoever ye do, do all to the glory of God."

From this learn, that thofe are inevitably exposed to death, who come not the length of the outward

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duties of religion, of mercy towards their neighbours, or of piety towards God. Lay this to heart, ye unrighteous, ye flighters of religion, prayerlefs perfons, &c. Ye come not even the length of fome who will fall fhort, and never fee heaven. O! if those who do all these things be loft, what will become of you ?-Ye that even come that length, lay no ftrefs upon it, it will be but a broken reed to truft to. Duties are by no means fufficient confidences; nor in themselves, without internals joined to them, can they even be evidences of your fafety. Examine not only what ye do, but how ye do it, for this laft is that to which God chiefly looks. I now come to the

IV. AND laft propofition, That he is not a true Christian, who has infide religion only in the letter of it, but he who also has it in its fpirituality. We have purfued the nominal Christian through his outfide religion, but we may not leave him here; for, as an hypocrite may go farther than mere externals, fo the text purfues him for difcovery, even in internals in the letter.--For explaining which, I observe,

1. That a man may carry his religion into internals, and yet be but a Chriftian in the letter. He may do and have that in religion which no eye but God fees or can fee, and yet be no true Chriftian Jer. xvii. 9. 10. "The heart is deceitful above all things, and defperately wicked, who can know it? I the Lord fearch the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings." A perfon may form fuch a fine thread of hypocrify, as to beguile every eye but the all-seeing eye: Jer. iii. 10. "And yet for all this, her treacherous fifter Judah hath not turned unto me with her whole

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heart, but feignedly, faith the Lord." Do not think that all hypocrify is grofs diffimulation, or yet that all a hypocrite's religion lies only in his outfide, and in nothing within.- For,

(1.) A natural confcience may check for heartfins, and fins that no eye fees but God's: Rom, ii. 15. "Which fhew the work of the law written on their hearts, their confcience also bearing witnefs, and their thoughts the mean time accufing, or else excufing, one another ;" and confequently muft prefs to inward duties, according to the light. Hence there may be forrow and grief for what is hid from all the world; fince the conscience perceives that God fees it, and that he will write his indignation on it. This fire has burned in many an unfanctified breaft, yet it behoved it to have a vent, though to their own fhame and lofs.

(2.) An unfanctified defire of falvation, in the way of the covenant of works, may carry a man to internals in religion: Rom. x. 3. "For they being ignorant of God's righteoufnefs, went about to establish their own righteousness, have not submitted themselves unto the righteoufnefs of God..

-The covenant of works is engraved on man's heart naturally, and under the influence of it a man may do his utmost to conform to the letter of the law, in the inward as well as outward 'du- ties of it. Observe the cafe of the young man im Matth. xix. 16.-20. It is no rare thing to see men eager to purchafe heaven by their works.

(3.) Light may be strong, and kept strong by the common operations of the Holy Spirit, in an unholy heart. Thus, Balaam durit not entertain a thought of curfing Ifrael; though he would fain have gained the wages of unrighteoufnefs, if his light would have fuffered him. Our Lord Chrift breaks

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