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as to wear his crown; but there is always fomething in the crofs to which the hypocrite cannot fubmit.
(4.) And lastly, A perfon may be in the exercife of religious duties, may be much enlarged and affected, and yet only a Christian in the letter, Heb. vi. 4. Many get a taste of gospel-benefits, who never digeft them, this tafte arifing only from common operations of the Spirit on an unrenewed heart; and a person may, at a time, get another heart, who never gets a new heart. Thus it was with Saul, 1 Sam. x. 9.-As to this, I would obferve,
1. In the general, that a hypocrite may have a mighty enlargement in duties, and be much affeed in them. That there may be a great flix and motion among the affections, while the ftony heart does yet remain, is plain from the cafe of the ftony-ground hearers, Matth. xiii. 20. and the many inftances of joys and forrows raised in unrenewed hearts by the word. Many lay a great deal of weight on this, that they are not always alike in duties: Sometimes they are bound up, fometimes enlarged; fometimes they drive heavily in them, fometimes they have a great deal of comfort and pleasure in them. But, do not such fwallow down this as an evidence of the grace of God without examination? To understand this, confider, that there is an enlargement in the exercife of a gift, as well as in the exercise of a grace; and the one may be mistaken for the other, 2 Cor. ii. 13.-15. Thus alfo God both enlarged and ftraitened king Saul in gifts: And as the gifts of others, well exercifed in holy things, may greatly delight a man, as in Ezek. xxxiii. 32. "And.lo, thou art unto them as a very lovely fong of one
that hath a pleasant voice, and can play well on an instrument;" fo much more may the exercise of one's own gift with eafe and readinefs, delight the perion's felf.-Confider alfo, that the power of a deluded fancy may produce this, as in the ftony-ground hearers, Matth. xiii. 20. As a man may have a great deal of pleasure in a dream, or in a misconception, fo a deceived heart may make a perfon feed very fweetly upon afhes, and never fufpect that there is a lie in his right hand, H. xliv. 20. Do we not read of a fire of men's own kindling, which, though it may mightily comfort them for a time, yet ends in forrow and darkness, If. 1. 10.-Confider, in a word, that there are common influences of the Spirit which are not fanctifying, which may produce a mighty commotion among the affections, Heb. vi. 4. 5. 6. Even fignal providences will have this effect on unrenewed hearts, whether they be in mercy or in judgement: Pfal. lxxviii. 34. When he flew them, then they fought him; and they returned and inquired early after God." These things come like a fummer-fhower, which wets the furface of the earth, and makes every channel run for a while, but is quickly again dried up.-Now, the difference between the Chriftian in the fpirit in his gracious enlargement in duties, and the Christian in the letter in his delufive enlargements in duty, may be seen in these two particulars.
(1.) Gracious enlargements tend always to the killing and mortifying of self, that grand competitor with Chrift: 1 Chron. xxix. 14. " But who am I, and what is my people, that we should be able to offer fo willingly after this fort? for all things come of thee, and of thine own have we given thee." The hypocrite's enlargements feed and nourish it, fwelling the heart with pride and felf.
felf-conceit: If. viii. 3. "Wherefore have we fafted, fay they, and thou feeft not? Wherefore. have we afflicted our foul, and thou takeft no knowledge? Behold, in the day of your fast, ye find pleasure, and exact all your labours." The more a person is graciously enlarged in duties, the more his finfulness, weakness, wants, and nothingnefs appear, notwithstanding of all his meltings, mournings, humiliations, &c. But the hypocrite, the more he is enlarged, appears to himself the more worthy that Chrift fhould do great things for him; and he becomes the less self-denied.
(2.) Gracious enlargements are fanctifying; they promote holiness in heart and life: Zech. xii. 10. "And I will pour upon the house of David, and upon the inhabitants of Jerufalem, the fpirit of grace and fupplications; and they fhall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and fhall be in bitterness for him, as one that is in bitterness for his firft-born." They are a burning, as well as a fhining light, and make perfons more tender in all moral duties to God and man. If one has been taken into the temple of God in duties, it will appear about him in the substantials of morality. He will fear fin more, and be more exercised to keep a confcience void of offence towards God and towards men. But delufive enlargements have not this effect. On the contrary, they readily leave people more proud, peevish, and selfish, often making them fuch fons of Belial, that a person cannot speak to them; and never strike at inward beloved lufts to mortify them. 2. But to be more particular,
(1.) A hypocrite may be much affected with forrow for fin in his duties. All mourners are not true
true mourners, Zech. vii. 3. One may hear the word, or pour out a prayer with wet cheeks, and yet have a whole heart, a heart far from being broken for fin. Efau was in a flood of tears, feeking the blefling. Many times, where water goes out in their case, wind enters in. It is not always humbling grace that produces tears. Some are of foft difpofitions, and eafily wrought upon by a melancholy object, without any efficacy of grace, like the daughters of Jerufalem, Luke, xxiii. 27. and downwards. Some, of moft rugged difpofitions, because their affections are vehement in any cafe, may be thus touched and affected, and yet there be nothing more than the product of nature. Thus, when David fhewed him mercy, even Saul lifted up his voice, and wept, 1 Sam. xxiv. 16. But the difference betwixt the Chriftian and the hypocrite lies here, (1.) That the chief ground of the true Chriftian's forrow for fin is, the offence and difhonour done to a holy gracious God, as an ingenuous child is moved with his father's displeasure and dishonour: Pfal. li. 4. « Against thee, thee only, have I finned, and done this evil in thy fight; that thou mightest be justified when thou fpeakeft, and be clear when thou judgest.” But the hypocrite's chief ground is felfish, because of the evils to which he has thereby expofed himfelf, whether in time or eternity. (2.) The hypocrite's forrow is foon over; it is but a flafh, and away; and he goes back again, if not to the fame fins, yet to others no léfs offenfive to God. His forrow never goes the length to loose the bonds of wickedness: Ifa. Iviii. 5. 6. " Is it such a fast that I have chofen? a day for a man to afflict his foul? Is it to bow down his head as a bulrufh, and to fpread fackcloth and afhes under him? wilt thou call this a faft, and an acceptable day to the Lord?
Is not this the faft that I have chofen? to loofe the bands of wickednefs, to undo the heavy bur dens, and to let the oppreffed go free, and that ye break every yoke ?" It is not fo with the godİy: Lam. iii. 49. 5o. "Mine eye trickleth down, and ceafeth not, without any intermiffion: Till the Lord look down, and behold from heaven." Their forrow for fin is habitual, because the body of fin ftill remains, and this forrow influences them to war against all fin.
(2.) A hypocrite may have a kind of love to God and Chrift, and a defire after grace and good things. Hence Paul prays for grace to "them that love our Lord Jefus Chrift in fincerity," Eph. vi. 24. The Christian in the letter may fay, "Lord, evermore give us this bread," John, vi. 34. and join the foolish virgins in their defire to partake of the oil of the wife. But the difference betwixt the Chriftian and the hypocrite here lies:
[1. That a hypocrite may love God as his benefactor, as one who does him good every day, and from whofe hands he looks for good in time coming, either for time or for eternity, Mal. iii. 1, This is to love God for one's felf. But the true Christian loves him, not only because of his benefits, but because of his lovely nature, his perfect holiness, truth, hatred of fin, &c. This is to love God for himself: Pfal. xxx. 4. "Sing unto the Lord, O ye faints of his, and give thanks at the remembrance of his holinefs." And this the unholy heart can never do, Rom. viii. 7. "Because the carnal mind is enmity against God." Now, they that love God thus, they love his image, wherever it appears, and particularly in the holy law, even where it ftrikes against that fin which most easily befets them: Rom. vii. 22. VOL. II. е