Sermon Xxxiii: The Statute-Law Of Discipleship - Luke 14:26
FAITHFULNESS TOWARDS GOD EXEMPLIFIED AND REWARDED.*
But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went, and his seed shall possess it. - NUMB. 14:24
THE Lord being provoked with the murmuring of the people, in consequence of the ill report of the land brought by the spies, though he did not destroy the people all at once; yet, justly displeased, he threatened to cut off the whole generation of murmurers, so that not one of them should come to Canaan. His anger at the rebels, however, did not make him forget his faithful servant Caleb, who had acted a totally different part from the rest of the spies, together with Joshua, who is not named here, because now he was not numbered with the people, being for the present the attendant of Moses, and afterwards his successor, as captain to lead the children of Israel into Canaan. This intimates to us, that God's own people may get special intimations of his love in a time when God is angry with the generation. However great the darkness may be, some select ones will always have a Goshen, a land of light to dwell in. Joys may be their portion, while God is distributing sorrows to others.
There were twelve spies, all of them noblemen or gentlemen, heads of the children of Israel, Num. 13:3. There were two, and but two of them, faithful to God and their country. Ten of them brought up an ill report of the land, dishonoured God, and ruined both their countrymen and themselves. They that are false to God, will never be true friends to their country. Hence we see, though not many noble are called, yet some are. Greatness and goodness met in Caleb.—Goodness, that he would not desert the cause of God, notwithstanding of all the ill company with which he was associated. They have little religion, that will not endure the shock of ill company, be they never so great.—In the text there is,
1. Caleb's character.—More generally, God owned him as his servant. This honour God put upon him. It is an honour to the greatest to be God's servants; though the greater part will rather be the devil's slaves, and count that their honour. But blackness is beauty among black men.—More particularly, Caleb was a man of a truly gallant and generous spirit. His name signifies all heart, and his disposition corresponded with his name. He had another spirit than that of the world, another than his own, another than the rest of the spies. He possessed a spirit from heaven, calculated for the work to which he was appointed; and that Spirit inspired him with courage, with undaunted resolution, while the rest were misled by a base, mean, sneaking spirit. He was truly courageous in his actions; his other spirit made him behave himself otherwise than the rest. He followed the Lord fully; he walked with the Lord, kept close by his duty, in opposition to all difficulties and discouragements. He was not afraid of the Anakims, nor did his undaunted heart shrink at the sight of their high walls. He knew that towns, walls, armies, and giants, must fall before the Lord, when his promise was engaged for it. His companions deserted and contradicted him in his good report. The people threatened him with stoning, but he was all heart, would not yield, but followed the Lord fully. (Hebrew, fulfilled after the Lord.) Whatever way the Lord led, he followed.—In the text there is,
2. The gracious recompense which God promised to his steadiness and faithfulness; that is, the possession of that good land, while the carcases of the rest fell. Piety is the best policy. They who are careful of God's honour, he will see to their interest. Caleb was to fight for the land, but God says, I will bring him into it. The praise of the success of our endeavours is due to the Lord only; this promise secured his through-bearing over all difficulties.—From this subject, we may draw the following doctrines, which we shall attend to in their order, viz.
DOCT. I. That the honest servants of Jesus Christ must distinguish themselves from others, by following the Lord fully.
DOCT. II. That they who would follow the Lord fully must have another spirit, another than the spirit of the world, another than their own spirit naturally is.
DOCT. III. That those who, by following the Lord fully in the time of great declining, distinguish themselves from others, God will distinguish them, by special marks of favour in a time of great calamity.—The scripture affords many instances in proof of this, as Noah, Lot, Jeremiah, &c.—We begin with
DOCT. I. That the honest servants of Jesus Christ must distinguish themselves from others, by following the Lord fully.—For illustrating this doctrine, it is intended,
I. To shew what it is to follow the Lord fully.
II. To give the reasons of the point. And then,
III. To improve the subject.—We are then,
I. To shew what it is to follow the Lord fully.
1. It is to follow the Lord only as our great guide and leader; Heb. 12:2, "Let us run the race set before us, looking unto Jesus, the author and finisher of our faith." They that follow not the Lord only, do not follow him fully: Hos. 10:2, "Their heart is divided." Their heart was going, one part after the Lord, another after their idols. He must have the whole man. Now, this implies two things,
(1.) The soul's ceasing to follow all others who do not lead in subordination, but in contradiction to him. We have eaten our gospel-passover, and must now set forward on our journey. We stand as in a place where two ways meet, and at the entrance to these ways there are false guides, who cry, Follow us; the Lord says, as in Song 4:8, "Come with me from Lebanon, my spouse."—We must not follow false guides.—We must not follow our own spirits: Prov. 28:26, "He that trusteth in his own heart is a fool." Most men's spirits are quite blind: "Ye were sometimes darkness," Eph. 5:8. The best of them are but in their spiritual childhood, not to be trusted to themselves, but standing in need of a governor. They are naturally biassed guides, having a bent the wrong way. There are many snares which our spirits perceive not, till they are caught in them as a bird; they often grasp delusions instead of light; and men's thoughts in religion, not regulated by the word, prove as false lights on the sea, that occasion the ship's dashing on a rock. Let us look above us, rather than within us, for our way.—Again, we must not follow our own lusts: Rom. 8:1, "Who walk not after the flesh." Lusts are followed by many unto their own perdition; when they lead, the devil drives, because they lead the highway from God. Wind and tide from hell go with the stream of corrupt lusts, while the soul follows as an ox to the slaughter. Much of the spiritual warfare here lies in striving against this stream.—Neither must we follow the world; the world would have the leading of all, and it gets the leading of its own.—We must not follow the men of the world: 1 Cor. 7:23, "Ye are bought with a price, be not ye the servants of men." No man must be followed farther than he follows Christ. The dictates and commandments of men, be they ever so great, are no rule for conscience and practice: "To the law and to the testimony; if they speak not according to this word, it is because there is no light in them." It was the sin of Ephraim, Hos. 5:11, that "he willingly walked after the commandment." They have little faith, or truth either, that will pin their faith to the sleeve of any.—Farther, Follow not the course and way of the world: Rom. 12:2, "Be not conformed to the world." To be neighbour-like is not the plain way to heaven, but a plausible way to hell, for the most part of people's neighbours are going the broad way. There will none seek to heaven, but a peculiar people, a singular sort of persons, true separatists from the multitude, who must resolve to be men wondered at. They that will follow the multitude must perish with the multitude, and it will be cold comfort to us, that we go to hell with a company.—Finally, Follow not the smiles of the world. If we will follow the Lord fully, we must lift our process, and leave off to make our court to a bewitching world, which treats its followers like the false irregular lights that are sometimes seen in the night, which pleases the eye of the traveller, but lead him off his way into some quagmire, obliging him to retire with shame and sorrow. How often does the world repay our love with frowns, and kills when it flatters.—This implies,
(2.) The soul's following the Lord in opposition to all these. The souls of men are ruined by an exchange of the living God for idols; Jer. 2:13, "For my people have committed two evils: they have forsaken me, the fountain of living waters, and hewed them out cisterns, broken cisterns that can hold no water." And their salvation is begun by an exchange of idols for the true God. The devil, the world, and the flesh, make many offers; God makes one, "I will be thy God," which, in a day of power, downweighs all the offers of the world and of hell. Hence, when the man is brought to follow the Lord fully, then farewell all others, and the Lord is welcome for all. There the eye of the soul is fixed. You may take this in three things:—
[1.] The Lord points out to his people the place of eternal rest, a city where they may abide. This they follow after as their grand prospect in the world: Heb. 11:14–16 "For they that say such things, declare plainly that they seek a country. And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned: but now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God; for he hath prepared for them a city." There they must be, there they are resolved to be, cost what it will: Matth. 11:12, "The kingdom of heaven suffereth violence, and the violent take it by force." Their great question is, "What shall we do to be saved?" While others are following what is about them, they follow what is above them for their happiness; they will not have their portion in this world, nor can such small things satisfy them. They are inspired with holy ambition to have a place among them that stand before the throne of God and the Lamb. Their other spirit so ennobles them, as that they cannot rest in these little views, which the serpent's seed have before their eyes. It is a holy flame which natively ascends, and carries the soul upward: Phil. 3:20, "For our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus Christ."
[2.] The Lord points out the way leading to eternal rest; and they following the Lord fully, their heart follows him, making choice of it. He points out Christ the personal way, John 14:6. Then the soul that was knocking at, and working to win in at Adam's bolted door, the covenant of works, gives it over, and comes in by the door of the sheep, renouncing the way of the law, that old dead, killing way, and choosing to enter by the new and living way Heb. 10:20. The Lord points to the real way of holiness, Isa. 35:8. That way they choose: Psalm 119:30, "I have chosen the way of truth." This is their choice, that they may not be either among the faithless workers, or the idle, indolent believers, neither of whom follow the Lord fully. True, it is a difficult way; both the way of believing, and the way of holiness, lie up-hill, but they halt no more. Their feet follow him, walking in it. He sets them to the strait gate, and they enter on the narrow way, and they walk in it. Better a narrow way to heaven, than a broad way to hell. Their choice is followed with action, their purposes issue in sincere endeavours, and their resolutions are crowned with practice: Psalm 119:106, "I have sworn, and I will perform it, that I will keep thy righteous judgments." Like Naphtali, they give goodly words, and, like Joseph, are as a fruitful bough.
[3.] The Lord goes before them, and they follow his steps. He is glorious in holiness, and their design is to be like him, holy as he is holy. They labour to imitate him in his imitable perfections. They are "followers of God, as dear children." There is a likeness betwixt a man and his God, and therefore the heathens, when they could not be like God in holiness, they made their gods like themselves in filthiness; and God, to shew men how they should walk, sent his own Son in manhood, both to die for sinners, and also to leave them an example, that men might see with their eyes how God walked, and so learn how he would have them to walk. Thus we must write after his copy, 1 John 2:6, "He that saith he abideth in him, ought himself so to walk, even as he walked." And no less pattern do they propose to themselves who follow the Lord fully.
2. To follow the Lord fully, is to follow him universally: Psalm 119:6, "Then shall I not be ashamed, when I have respect unto all thy commandments." Whosoever says he will come after me, they must follow me "in all things, in all times, in all places, with all their souls." No exceptions can be admitted in following the Lord: but as the resignation at first was absolute, if honest, so must the following be. This is to follow him fully, to fulfil all the will of God.—More particularly,
They that would follow the Lord fully, must follow the Spirit of the Lord, and not follow their own spirit. It is an ordinary character of a Christian in Paul's epistles, that he walks after the Spirit. It is the work of the Spirit to bring in light, to discover sin and duty; we must entertain it, and comply with it, we must answer the call: Psalm 27:8, "When thou saidst, Seek ye my face, my heart said unto thee, Thy face, Lord, will I seek." To incline and fit the soul for following, we must beware of quenching the Spirit, but rather, when the wind blows, spread out our sails, that they may be filled by it. We must be spiritual in our hearts, lips, and lives.
They must follow the word of the Lord, Psalm 119:30. The Lord's written word is the Christian's directory for heaven, the compass by which he is guided on the sea of this world, and by which he is to steer his course. It is the map of the country to which, and through which, he is travelling. Thence must he take his waymarks. What the Bible says, should seldom be out of the Christian's heart. Those who study the Bible, have the advantage above all others, they get their directors away to heaven with them. "It is written," will be enough to them that follow the Lord fully. They will make the word of the Lord overcome their prejudices. Isa. 11:6, "The wolf shall dwell with the lamb, and the leopard shall lie down with the kid: and the calf, and the young lion, and the fattling together: and a little child shall lead them."
They must follow the providential will of the Lord: "Thy will be done in earth, as it is in heaven." If we have said, I am the Lord's, then we must have said, Our will is the Lord's. It remains that our will should follow the Lord's, as the shadow doth the body. If it be God's will that we should be poor, sick, crossed, &c., that should also be our will; if not, we do not follow the Lord fully. It is a sad matter we should give up ourselves to be servants, and yet still aim at being masters, to cut and carve for ourselves. There will be a crook in every lot of ours under the sun. Eccl. 1:15, "That which is crooked cannot be made straight." That which is crooked, in respect of our will, is straight enough with God's, which is the true rule, so that if we follow the Lord fully, our will should be bended to the crook, and not the crook straightened to our will.
Again, we must follow the cause and interest of the Lord in the world. There is always war in the heaven of the church, between Michael and the dragon, though it does not always come to blood. The armies are always in the field, though they are not always actually engaged in a furious battle. Ye must be on the Lord's side, whether it be the highest, or the lowest in the world. There is no lying neutral here; if we be not for God and his cause, then we are against him. This is a day wherein the enemy has displayed his banners; and we also have a banner to be displayed because of truth: "Who is on the Lord's side?—Who?" It is time God's people were taking courage to them, and cleaving to the Lord, his way and work, in this covenanted laud, in spite of all opposition.
In the next place, we must follow the ordinances and institutions of the Lord, that doctrine, worship, discipline, and government, which has the Lord's stamp on it, the preaching of his word, and the sacraments, &c. It is lamentable to think how that spirit is gone, which some time ago was among people, for following the ordinances of the Lord. We are even glutted and surfeited with them. Opportunities of communion with God are undervalued. People will deprive themselves of them, from reasons which, if they were to lose a sixpence by, they would quickly come over. It was the commendation of the Levites, and godly people through the ten tribes in Jeroboam's time, that "they followed the ordinances of the Lord." All these came to Jerusalem, to sacrifice to the Lord God of their fathers.
We must also follow the worship of the Lord.—The secret worship of the Lord by ourselves alone: Matth. 6:6, "But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father, which is in secret; and thy Father which seeth in secret, shall reward thee openly." Secret prayer is a duty which they who are exercised unto godliness cannot live without, a duty in which communion with God is as readily to be had as in any other: and though there may be prayers in your family, yet, if you know your duty, you will also pray in your closet.—Family prayer: "Pour out," says the prophet, "thy fury upon the heathen, and upon the families that call not upon thy name." What do prayerless families but expose themselves to the wrath of God? Every house should be a church. We receive family mercies, and are chargeable with many family sins; why not then family worship? And do they follow the Lord fully that have their family worship? They will worship God at night, but not in the morning. Complain not of want of time, others in your circumstances get time when they have a heart to it.—Next, internal worship, without which all your external worship will be to no purpose. There is no following of the Lord fully, if that be wanting: Phil. 3:3, "We are the circumcision, that worship God in the spirit;" that is, in the exercise of grace with external worship; fear, reverence, faith, hope, love, and other holy affections, which are the life and soul of worship.
Finally, they must follow the Lord so as that one thing be not wanting: Mark 10:21, "One thing thou lackest." There is one thing usually that is the great thing which stands betwixt every one and heaven: it is as it were the Shibboleth they cannot frame to pronounce. They can comply with any duty, part with every sin, bear any cross, but such a duty, such a sin, such a cross. And therein they say, as Naaman, 2 Kings 5:18, "In this thing the Lord pardon thy servant. When I bow down myself in the house of Rimmon, the Lord pardon thy servant in this thing." But this is not to follow the Lord fully. People must either come over that also, or they cannot prove their sincerity. The only course to take here is that in Matth. 5:29, 30, "And if thy right eye offend thee, pluck it out, and cast it from thee; for it is profitable for thee, that one of thy members should perish, and not that thy whole body should be cast into hell. And if thy right hand offend thee, cut it off, and cast it from thee." Herein lies the great evidence of sincerity; and the victory over predominant lusts is like that over the Anakims, which will cost many a severe struggle.
3. To follow the Lord fully, is to follow him uprightly. A hypocrite does but walk in a vain show. His feet only, not his heart, do follow the Lord. God, who is the maker and the searcher of the heart, will never reckon himself followed fully in a carcase of duties; but notices the manner, motive, principle, and end of actions, which, if they be not right, all is wrong.—Then, to follow the Lord fully, is to follow him honestly in respect of our principle, not with a carnal selfish principle, which can only set us agoing, but with a spiritual, principle; not as a mercenary soldier follows his captain, but as a child follows his father: John 6:26, "Ye follow me," said Jesus, "not because ye saw the miracles, but because ye did eat of the loaves, and were filled." There is a selfish religion, where self is the chief wheel that sets all agoing.—We must follow him singly, in respect of our end; following the Lord with a design and desire to please him, and not for carnal selfish ends. What is not done for the Lord, as the chief end, he will never reward. Want of singleness in the end, maims the action: as when a wife adorns herself to please an adulterer, her aim would make her action abominable.—We must follow the Lord evangelically, in respect of the manner; following the Lord, leaning on his, and not on our own strength. This is the life of faith in obedience, by which the soul goes out of itself to the Lord for all strength, saying, as in Psalm 71:16, "I will go in the strength of the Lord."
4. To follow the Lord fully, is to follow him constantly: John 8:31, "Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed." It is a small matter to begin well, but it is the continuing to follow the Lord which is true following of him. It is a following the Lord habitually and evenly, so that our souls are fixed on this as their ordinary bend. It is not to take up our religion by fits and starts. We must delight ourselves in the Lord, and call always upon our God. This must be our daily business, not our by-hand work. It was the fault of Rehoboam, 2 Chron. 12:14, "He did evil, because he prepared not his heart to seek the Lord." And it is the fault of many, that they are unstable as water in matters of religion; many people's religion is like a tree-leg, which they can lay by and put to as their convenience requires. We must follow the Lord, so as to end our journey without defection and apostacy: "Be thou faithful unto death, and I will give thee a crown of life." We must not follow the Lord as ordinary servants, who have their term day, at which they give up with their masters. But our course of obedience must have its perfect work; we must go through with the work of Christ to the end. Apostates are not fit for heaven: "No man," said Jesus, "having put his hand to the plough, and looking back, is fit for the kingdom of heaven," Luke 9:62. But fearful is their doom, if they apostatise: "If any man," says God, "draw back, my soul shall have no pleasure in him," Heb. 10:38.
Finally, it is to follow the Lord resolutely, as Ruth did Naomi, in opposition to all discouragements and impediments in the way. There is the river of the evil example of the world, but they must strive against the stream; there are corrupt strong lusts of the heart, but they must cut off right hands, and pluck out right eyes; and there is the cross that will be laid on their backs, which they must go through with, and not turn their backs on the Lord in a stormy day, but trample on all which they have in the world to follow the Lord. They must not be as those who go to sea for pleasure, but like hardy mariners, who ride out the storm.—We now proceed,
II. To give the reasons of the point.
Among others, we shall mention the following:—
1. Because the change made in regeneration is a real change though not perfect. Believers are God's "workmanship, created in Christ Jesus unto good works." The new creature, from the time of its birth, is perfect in its parts, though not in degrees. There is something awanting in every part of the new man, but no part is altogether awanting. Each gracious person has all the graces of the Spirit, though some of them are more eminent than the rest, and are as top-branches. This cannot but produce a following the Lord in a gospel sense.
2. In closing with Christ there is an universal resignation. They give themselves up wholly to the Lord. No exception can be made, but the most difficult duty is undertaken, the dearest lust is given up with. It remains that people's sincerity in closing with Christ be evidenced by their walk, in an unlimited respect to all his commandments, in following the Lord whithersoever he goes.
3. The fruit of the Spirit is in all goodness, and righteousness, and truth, Eph. 5:9. When there is not something of all goodness, there the Spirit dwelleth not. Where the garden is only watered by man's hands, there some plants thrive, others go back for lack of moisture; but where the shower comes from heaven, it brings all forward together. So where there is an artificial religion taken up by men, there may be some partial or external appearance of good fruits: but where the Spirit is at work in the soul, real goodness, and righteousness, and truth, will at once be brought forth in the life and practice.
4. True mortification is universal. Where death comes, it takes the life out of the whole body, the soul departs from every part. So, Gal. 5:24, "They that are Christ's have crucified the flesh, with the affections and lusts." Sin keeps its dominion by one lust, as well as by many: therefore where any lust remains unsubdued, there is no genuine mortification there. But where genuine mortification to sin is, the soul will follow the Lord fully.
5. Hypocrites may follow the Lord, but none can fully follow him, but those that are sincere. Judas may be in Christ's company, but the bag was always dearer to him than his master. Demas, because he loved the present world, apostatized; so that, unless we follow the Lord fully, we go not beyond the line of hypocrites.—I now go on,
III. To make some improvement.—And this,
1. In an use of warning.
This may serve to warn one and all of us, to take heed to our ways, and examine well our walk, whether we follow the Lord fully or not. Much depends upon it. None follow the Lord fully in a strict sense, while out of heaven, but all honest Christians follow him in a gospel sense. Therefore ye may well suspect your states, if you do not follow the Lord fully. This may strike a damp upon the spirits,
(1.) Of the mere gross sort of professors, whose religion appears plainly to be but half religion, who, even in the externals of religion, take some parts, and leave others which they know to be duty; like these, Zeph. 1:5, "who worship the host of heaven upon the housetops, and that swear by the Lord, and that swear by Malcham;" that will sometimes be praying, and sometimes cursing, taking parts of religion only here and there.—It may strike a damp on the spirits,
(2.) Of the more cleanly sort of professors, who go a great length, only lack one thing. There is one thing that is the great make-bate betwixt God and them; and they go through all the rest of religion, but there they are mired, there they stick. That is the great gulf fixed between heaven and them, through which they can by no means pass. But pass it we must, or we follow not the Lord fully. Some do not see it, then it is the more dangerous; but seen it must be, and also overcome, or men may bid farewell to heaven: Rev. 3:21, "To him that overcometh, will I grant to sit with me on my throne, even as I also overcame, and am set down with my Father on his throne."—Here some may state an
OBJECTION, If following the Lord fully take in all these things, who does it? In ANSWER, These follow the Lord fully in a gospel sense, who,
(1.) Observe the Lord daily, and bear up after him in every step, yet, like the weak child following its mother, their eye follows him, their desire goes out after him, they would be at him, and with him, wherever he goes.—This implies two things.—(1.) Their observing all the prints of his feet, they love all his footsteps, they love all the duties of religion for his sake, and desire to perform all his commandments: Psalm 119:5, "O that my ways were directed to keep thy statutes!" Their heart is in some measure reconciled to every known duty, and at variance with every known sin. The spirit is willing, though the flesh be weak. Some sins lie nearer their hearts than others; some are as right eyes, others only but as left toes; but 0! a right eye plucked out is good in their sight, the contrary grace is beautiful and glorious, and the desire of their souls: Rom. 7:12, "Wherefore the law is holy, and the commandment holy, and just, and good,"—(2.) Their observing himself as the centre of all their desires. All goodness, holiness, and perfection, centre in him. That which is scattered here and there in his word, ordinances, and people, they take a view of, as concentred in himself, and be see in him at one view the whole of what they should be; they are pleased with it, and sincerely desire to be like him.—These follow the Lord fully,
(2.) Who aim after the Lord fully; though they cannot follow him precisely in every point, they aim at, they endeavour it, as the child following its mother, weeping, and making what way it can after her. This implies two things.—(1.) They aim at the performance of all duties, and warring against every sin. They do not give goodly words, and so fold their hands together, wishing they were better; but they even put their hands to roll up the stone, which yet perhaps may come down and down, over and over again, upon them. They aim at being holy in all manner of conversation, 1 Pet. 1:15. Grace infuses a principle in the heart, that turns the man towards every thing to which God calls.—(2.) They aim at the all of every duty, to get it right as to the manner, as well as to the matter: Phil. 3:3, "They worship God in the spirit, rejoice in Christ Jesus, and have no confidence in the flesh."—I come now,
2. To an use of exhortation.
I exhort you to distinguish yourselves from others, by your following the Lord fully. Sirs! have ye a desire for heaven or not? If ye have no desire, you may sit still at ease, time will carry you down the stream to an eternity of woe! If ye have a desire for heaven, then up, follow the Lord, follow him fully. Set your affections that way. You follow duties; that is not enough, follow the Lord in these fully, or you will never see heaven. I hope you are not for bidding farewell to, and taking your last sight of heaven. If then you be in earnest to get to heaven, set yourselves to follow the Lord fully. Before I press this upon you by motives, I exhort you to take a solemn, grave, and serious consideration of what is lacking in your conversation, that you may fill it up by following the Lord. We must see our defects before we can fill them up. To assist you in this, consider what is wanting,
(1.) In your mortification of sin, what right eye remains to be plucked out, lest there may be some one leak or other that may sink the ship: Psalm 66:18, "If I regard iniquity in my heart, the Lord will not hear me." Self-love prevails much, and hence beloved lusts find harbour, and escape the axe.—Consider,
(2.) What is wanting as to your compliance with known duties, whether ye make conscience of all ye know or not. Do you find that you pray, but do not meditate nor examine yourselves? then fill up that want. Do you pray, but neglect to watch? then fill up this want also; and so on.—Consider,
(3.) What is wanting in the duties ye perform? For many times these are but the half of duties, the outward part only, wanting that faith, love, zeal, and liveliness, that should be in all our duties.—Consider,
(4.) What is wanting in your bearing the cross. Every one has his daily cross. Consider how ye bear it, with what meekness and patience ye walk under it.
(5.) Consider what is wanting in your graces, if you have any; and unto what you have you should be still adding: 2 Pet. 1:5, "Add to your faith virtue, to virtue knowledge, to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly love and charity."—Consider,
(6.) What is wanting in your relative conversation. A man is really what he is relatively. Consider how thou answerest the duties of a husband, wife, parent, child, master, or servant.—Having carefully observed all these wants and defects, be conscientious in filling them up; follow the Lord only, universally, uprightly, constantly, and resolutely. Follow him fully.—To constrain you to this, I would mention the following motives:—
1. All is full which is set before you in the way of following the Lord. God deals not by halves.
(1.) We have a full law for our rule to walk by: Psalm 119:96, "Thy commandment is exceeding broad." It is extended to all the parts of our walk; it reaches heart, lip, and life; requires not only duty to be done, but done aright. And unless we have respect to all God's commandments, our obedience is not acceptable.
(2.) We have a full word for our light in our walk, by which we may take up what is sin, and what is duty, see how to steer our course in times of the greatest darkness: Psalm 119:105, "Thy word is a lamp unto my feet, and a light unto my path." It is the star that is given to guide us through this world, and we should be much conversant with it.
(3.) We have a full covenant for provision in our way. It is an everlasting covenant, ordered in all things, and sure," 2 Sam. 23:5. Whatever be our case, there is suitable provision in the covenant for it. There are in it precious promises to the saints in all conditions of life. Whatever storms and tempests may blow in the world, the saints may find something in the covenant to shelter them.
(4.) We have a full Christ to loan to. He is mighty to save. In him there is both righteousness and strength.
(5.) There is a full weight of glory for reward; such as will fill soul and body even those of the most enlarged capacities. Shall we not then follow him fully?
2. The Lord Christ, our leader, did not do the work of our salvation by halves, but fully. He obeyed the law fully, none of its commandments wanted their full due of him, He suffered and paid the debt fully, its threats and curses fell on him in full measure. And what would have become of us, if Christ had halved the work of our salvation? Who would have done the rest? Who would have satisfied for any of our sins, or made up for any deficiencies in our services?
3. Our not following the Lord fully, makes the following him in any instance so difficult; and to follow him fully would be the high way to make religion easy. When the Christian has one foot fixed to the earth, it is no wonder than that he with difficulty mount upward. One lust unmortified is enough to mar all our duties, and make our progress in religion very irregular, and thereforo difficult; whereas it would be a great ease if all came away together, Luke 9:59.
4. If we do not follow him fully, we will lose the reward of following him at all, in respect of eternal salvation, 2 John 8. Look to yourselves, that we lose not these things which we have wrought, but that we receive a full reward: otherwise we will lose all the pains we have been at in religion. That in which we follow him not, will draw a black stroke through all in which we have followed him.
Lastly, Another motive is, if we follow him not fully, we will share with them that have not followed him at all, in a fulness of wrath: Psalm 125:5, "As for such as turn aside onto their crooked ways, the Lord shall lead them forth with the workers of iniquity." God will fill them with the wine of his wrath. He will "cut them in sunder, and appoint them their portion with unbelievers," Luke 12:46, as those who divided themselves betwixt the Lord and their own lusts.
SERMON XXX
THE SAME SUBJECT CONTINUED
But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereunto he went, and his seed shall possess it. - NUM. 14:24
I NOW proceed to the consideration of
DOCT. II. That they who would follow the Lord fully, must have another spirit; another than the spirit of the world, another than their own spirit naturally is.
In attending to which, I shall,
I. Shortly point out, that it is another spirit.
II. Shew what that spirit is, which they who follow the Lord fully have, and must possess.—Illustrating, at the same time, the nature and necessity of such a spirit.
III. Make some practical improvement.
I. I am shortly to point out, that it is another spirit which such possess.
This other spirit, which is so necessary to following the Lord fully, is understood, either of the Holy Spirit of God, who dwells in all the saints, Rom. 8:9, or rather of a spirit sanctified by the Holy Spirit, and raised above its natural spirit by the power of grace. Thus it seems here to be understood, though both amount to the same thing. Such a spirit may well be called another spirit. For,
1. It is another spirit than that which the world is possessed of, which is a mean and base spirit, influencing them to grovel on this earth. The world has what it calls a fine spirit. But even that does but grasp at shadows, while the most excellent things are out of its view. Bat this is a spirit truly noble.
2. It is another spirit than the most refined hypocrites have. By the common operations of the Spirit, the spirit of hypocrites may be raised to act more nobly than before, but these change not the nature of a man's spirit, but only help it to act in a natural way to a better purpose; whereas this spirit raises it to gracious actings.
3. It is another spirit than what the saints had before they were sanctified. Another, not in substance, but in qualities. How does this other spirit make a man differ from himself? How doth it advance him to a higher sphere? It made a preaching Paul of a persecuting Saul. It endows a man with quite new principles, motions, ends, and aims, and elevates him to new measures for attaining the same.
II. I go on to show what that other spirit is which these who follow the Lord fully have and must possess.—Illustrating, at the same time, its nature and necessity.—This spirit is,
1. A noble elevated spirit, aiming at high things, and is not satisfied with these with which the common herd of mankind are satisfied. Thus Caleb aimed at Canaan, Numb. 13:30, while the rest were for Egypt again, chap. 14:4. Such another spirit have the saints, Phil. 3:14, "They press forward toward the mark, for the prize of the high calling of God in Christ Jesus." Were a beggar's child adopted by a prince, he would change his spirit with his lot, and aim at things suitable to his new quality. Thus the children of God rise in their aims and designs, will not be content with the creatures, but with God himself; not with earth, but heaven, not the favour of men, but of God, not with gold, but grace; for they have another spirit, which can be content with nothing less. They have high projects, not bounded within the limits of this narrow world, but aiming at a greater conquest. Now, such a spirit they must have that would follow the Lord fully.—For, if less can satisfy, they will be content to take their portion on this side Jordan; they will exchange heaven for earth, and keep their grand prospect within the bounds of this world: Phil. 3:19, "Their God is their belly, and they mind earthly things;" and so will never follow the Lord fully, nay, they will leave him where they cannot get their carnal interest along with them, as Demas did.—Again, if they have not such a spirit, they will continue creeping on the earth, to get their food, as the beasts among their feet, and never follow the Lord in the way to true happiness. They will fall down before these three that are in the world: "The lust of the flesh, the lust of the eye, and the pride of life," 1 John 2:16. They will wrap themselves up in the world's profits, or drench themselves in its pleasures, and, like beggars, take care of their cottages, having no eye to a palace. Finally, if they have not such a spirit, they will never use means and endeavours suitable to such high aims. Noble spirits will proportion their endeavours to their high designs, while the mean spirit will go heartlessly about them. Gold is not got, like stones, beside every brook; nor is grace and glory got, but in the way of hearty exertions: Prov. 2:3–5, "Yea, if thou criest after knowledge, and liftest up thy voice for understanding, if thou seekest for her as silver, and searchest for her as for hid treasures, then shalt thou understand the fear of the Lord, and find the knowledge of God.
2. It is a spirit of faith, as the apostle speaks, 2 Cor. 4:13, "We having the same spirit of faith." Such a spirit had Caleb, another than that of the rest, who could not enter because of unbelief. Such another spirit have the saints, while the rest of the world remain under the power of unbelief, and if they had it not, could never follow the Lord fully; for unbelief will soon trip up a man's heels in following the Lord: Heb. 3:12, "Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God." Now, Caleb's other spirit of faith thus discovered itself
(1.) It took part with the promise, and hung by it, while the unbelieving spirits of the rest sided with sense in opposition to it. Thus, while the unbelieving world, whatever they pretend, do never solidly venture their happiness on the promise, but seek it rather among those things which are the objects of sense—the saints have another spirit, which rejects these, and by faith rolls the weight of its eternal happiness on the promise; which spirit of faith realises to them the things which are not seen, Heb. 11:1, affords a view of them, as matters of the greatest realities, and of the word of promise as sufficient security. Without this, none will ever follow the Lord fully;—for, if that which is held out in the promise be not realised unto men, it will never make sensible things, the reality of which men certainly know, to yield and give place to it; for men will not quit certainty for hope. Were men as much persuaded of the reality of the things contained in the promise, as they are of gold, and other metals in the earth, think ye they would slight the promise and take up with the objects of their senses as their happiness? No. The truth is, all the glorious promises are to the world but fair words about fancies.—Again, if men cannot trust the promise as sufficient security, they will never venture their all upon it, but our all must be ventured upon it if we follow the Lord fully: 2 Sam. 23:5, "This is all my salvation, and all my desire." We must glorify him by faith, hanging by his bare word. All for another world must be laid upon it, and often it comes to this, that all for this world must also be laid upon it.
(2.) This spirit of faith took up the land of promise, as a land well worth all the pains, toil, and hardships, which the conquering it would incur: Numb. 14:7, "It is an exceeding good land." Thus, while unbelievers cannot see heaven worth the pains and toil that must be at the work, like the false spies, chap. 13:32, "they bring up an evil report of it." But the saints have another spirit of faith, which makes them see the glory of that land to be such as to deserve their utmost efforts and endeavours. "Let us therefore labour," say they, Heb. 4:11, "to enter into that rest, lest any man fall after the same example of unbelief." Now, without such a spirit, men can never follow the Lord fully; because to work for nothing makes us extremely averse to engage. If the recompense of reward be not seen as sufficient to counterbalance all the pains, persons will never strive to enter into God's rest, nor take heaven by force, Heb. 11:26. Whence do we see, that men will strain every nerve for a little of the world, which they think worth the pains, who will not bow a knee to God for heaven? They will work eagerly, who pray very heavily and carelessly, because they think the one worth their pains, the other not.—Again, men are naturally very averse to spiritual endeavours, and if they see not something that will provoke the sluggard to run, they will not follow the Lord fully. There must be a glory seen by an eye of faith, to overcome this aversion. Thus Christ proposed the treasure to the man, Mark 10:21, but he saw it not, therefore he went away.—Farther, no man can reach heaven with ease, the way to it lies up-hill. It will cost striving, wrestling, using violence, and the like. There are right eyes to be plucked out, that is hard; there are giant-like lusts to be mortified, who will adventure upon that? there is a combat, a fight to be maintained, in which the person must be a conqueror. Will ever men, then, follow the Lord fully, without such a spirit as by faith discerns heaven as worth all that pains? Most men see it not: they think less may serve, for they want that other spirit, which accounts nothing too much here; and so, with Judas, they say, Why all this waste?
(3.) This faith penetrates through all the difficulties which the unfaithful spies could not see through. Caleb's other spirit took the glass of the word of promise, and saw thereby how their numerous armies might be beaten, their high walls thrown down, the Anakims laid as low as ever they were high: Numb. 14:9, "Only rebel ye not against the Lord, neither fear ye the people of the land, for they are bread for us; their defence is departed from them, and the Lord is with us; fear them not." Such another spirit have all the saints in a greater or less measure. The carnal professor, like the sluggard, cries," There is a lion in the way, I shall be slain in the streets." There is no meddling with such a duty, no mortifying such a lust; thus he gives over the attempt. But the saints have another spirit, which by faith discovers how impossibilities may be surmounted, how hills may be made to skip like lambs: and therefore falls a-blowing his ram's horns, in hopes that the walls of Jericho shall fall down; and, like another David, with his sling, he sets upon Goliah, and attacks even the children of Anak. I do not say but this faith sometimes may be very weak, it may be very low; but it is such as makes them venture on duty and difficulty, though trembling. Now, without such a spirit none will follow the Lord full.—For the want of it cuts the sinews of resolute endeavours after universal holiness. It is the hope of victory that makes the soldier to fight; and when he loses, he turns his back: 1 Thess. 5:8, "But let us, who are of the day, be sober, putting on the breastplate of faith and love, and for an helmet the hope of salvation." Faith must go before and see through difficulties, ere a person can come up and break through them.—Again, the want of it makes men, like Issachar, to couch under the burden, or as one who is upon an unruly horse, and finding there is no mastering of him, he lays the reins on his neck. This is the reason why people, after some struggle against sin, turn worse than ever. They find difficulties in the way of duty, they have no hope to surmount these, and therefore give it over. But how can any reach the promised land, without the promise in their eye? How shall they go through in the spiritual battle, while they throw away the sword of the Spirit, the word of God, the word of promise, and leave themselves destitute of the shield of faith? Without this they cannot go out in the name of the Lord against their enemies, and so must turn their back as foiled.
(4.) Caleb's spirit of faith looked to the Lord, as sufficient to bear him over all difficulties. He saw the Anakims as well as the rest, and had as little confidence in himself as they had; but he had confidence in the Lord, and so would go against them in the strength of the Lord. Such a spirit have all the saints: Psalm 71:16, "I will go in the strength of the Lord." Isa. 45:24, "Surely shall one say, In the Lord have I righteousness and strength." This carries them to the Lord as the fountain of strength; while as to the rest of the world, their spirit is as a pipe laid short of the fountain, by which no water can be conveyed. Without such a spirit, none can follow the Lord fully.—For, there are difficulties in the way to heaven, which none can overcome, but by divine strength: 2 Cor. 12:9, "My grace is sufficient for thee, for my strength is made perfect in weakness." Unmortified corruptions will be as heavy as a giant upon a child, till God himself take part with the soul, and give the victory. They may lie under them and groan, but who shall roll away the stone, if the angel come not from heaven for that purpose? Wo to him that is alone when he falleth! without the Lord, the least work of religion is above us. "Without me," saith he, John 15:5, "ye can do nothing." The slenderest temptation will be found a wind from hell sufficient to blow over the man that is not supported; the least duty, a task which they cannot perform acceptably. Where the Spirit of the Lord does not draw, we never will follow. Thus that spirit of dependence upon the Lord is necessary.
3. This spirit is a spirit of holy courage and resolution, Numb. 14:9. Such a spirit, in some measure, have all the saints: Prov. 28:1, "The wicked flee when no man pursueth, but the righteous is bold as a lion." Their spirit is peremptory and resolute for following the Lord whithersoever he goeth, not to be diverted by any means from their great interest. And though the godly may be naturally fearful and unsteady, yet this spirit in the things of God will prevail, seeing that their all lies at the stake; without such a spirit, none can follow the Lord fully, for the following, among other reasons.—Because,
(1.) The work of religion is a great work, for which we had need of courage and resolution. The outward work of religion is great work, the inward work is still greater: Prov 16:32, "He that is slow to anger is better than the mighty: and he that ruleth his spirit, than he that taketh a city." The labour of the hand is hard, the labour of the head is harder, but the labour of the heart hardest of all; and religion is work of that sort. To work out our own salvation, to serve our generation, to get heart, lip, and life cleansed, is work sufficient to fear cowards who have not another spirit.—Again, consider,
(2.) That our own strength is small. O how weak is man at best for the work! What a vast disproportion there is betwixt our strength and the least duty, if done aright! 2 Cor. 3:5, "Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God." When we view our work, how far it is above us, we may say, "Who is sufficient for these things?" 2 Cor. 2:16. Here is need of another spirit to influence men, in attempting to roll away the stone, that is so far above their strength. But holy courage, through faith in Christ, will do it: Phil 4:13, "I can do all things through Christ that strengtheneth me."—Consider,
(3.) That our opposition is great. If ye have a desire for the heavenly Canaan, ye must fight your way thither over much opposition, and so have need of another spirit. He that overcometh shall be crowned. If you have a desire to follow the Lord fully, you must follow him over much opposition.
1. From the devil: Eph. 6:12, "For we wrestle not against flesh and blood, but against principalities and powers, against spiritual wickednesses in high places." No sooner was man set up in the world, than the devil attacked and overcame him: and as soon as a soul begins to set heaven-ward again, the devil then will be on his top. O it is much to stand, when hell is in arms against us, when the black bands of temptations make an attack! Satan is a powerful and subtle enemy. He will be sure to attack you on your weak side, and suit his temptations to your circumstances. Thus he did with our Saviour; for when he had fasted forty days, the devil said to him, If thou be the Son of God, command that these stones may be made bread," Matth. 4:3. He has his temptations for the poor and for the rich. He tempts the poor to steal, and the rich to deny God. Hence said Agar, "Give me neither poverty nor riches, feed me with food convenient for me; lest I be full, and deny thee, and say, Who is the Lord? or lest I be poor, and steal, and take the name of my God in vain," Prov. 30:8, 9. He has temptations for youth and for age, for the joyful and for the mournful Christian. Sometimes he appears as a fox transforming himself into a lamb. Sometimes he roars as a lion. There is thus need of a spirit of courage to oppose him.
2. We have great opposition from the world.
(1.) From the things of the world. They collect their bands to encounter those who would follow the Lord, to turn them back.—There is the white band of the world's smiles, stained already with the blood of thousands. Many have been wounded, and many slain by these: Prov. 1:32, "For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them." Many a soul has died by the embraces of a smiling world, for it does with men as the panther with other beasts, who draws them after him with the sweet smell of his breath, hiding his head, while he afterwards devours them. Its profits and pleasures are syren songs, which end in bitter lamentations. They are silken cords, which afterwards grow as iron fetters, which may cost a flood of tears to get them off. Here is a trial for true courage of spirit. O it is a great spirit that rises above the world when it courts us! while our own spirit naturally loves it, even when it gives us gall to drink.—There is next the black band of the world's frowns. The world often puts on the lion's skin, and brings a train of crosses against the followers of the Lord: Acts 14:22, "We must through much tribulation enter into the kingdom of God." The world often turns stepmother to the godly, who may have enough ado to get their bread, while plenty flows to its own darlings. We see how the world's sun went down at noon with Job. There is need of another spirit to carry a man above these, to give him another joy when that of the world fails, and to make him sing as the nightingale when the very storm is at his back. Thus did Habakkuk when the world failed: chap. 3:18, "Yet I will rejoice in the Lord, and joy in the God of my salvation." Again, there is the mixed band of the world's cares. These are the world's thorn-hedge, which the Christian must break through, or else they will choke the seed of the word in his heart, Matth. 13:22. This is the thorny crown it sets upon our heads so soon as we set out into the world. How hard is it to keep our ground here! The care of a family, the care of the body, is that which has rendered many careless of eternity. Yea, and care we must: our meat will not be found among our feet, as that of the beasts, nor will it drop into our mouths without care. But O what need of another spirit to use these things as if we used them not! But,
(2.) We have great opposition from the men of the world. The devil has his agents in the world, factors for hell, that will give much ado to those who would follow the Lord fully. And people may lay their account to be attacked with their tongues. They are not for heaven who cannot digest the mockings of a graceless generation; nor are they meet for it that will pass over their duty, only for the virulent reproaches they may meet with in their way. These sting severely, but there must be a resoluteness against them, to please God. Let a generation of imbittered spirits say what they will; let Christians strive to have the testimony of God and their own conscience, which will be a secret support, condemn them who will.—They will attack them with their feet. The example of an unholy life: Matth. 18:7, "Woe unto the world, because of offences! for it must be that offences come; but woe to that man by whom the offence cometh." The world lieth in wickedness; it is hard to bear out against the stream of example set before us. To be righteous as Noah in his generation, to keep clean garments in Sardis, is not easy: Matth. 24:12, "Because iniquity shall abound, the love of many shall wax cold." Example ruins many, who like sheep, when one gets into the water, the rest readily follow.—They will attack them with their hands. The bands of persecutors are sometimes bound up; the Lord seems now to be loosing them; and some are already finding the smart of that. And it is like it will not be so easy to follow the Lord as it has been for some time past. But they who will follow the Lord fully, must have another spirit, which may urge them on to lose all, rather than lose their soul by leaving off to follow the Lord.
Finally, The Christian has great opposition from his own lusts. He will not only find a war without, but also a war within him: Gal. 5:17, "For the flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary the one to the other; so that ye cannot do the things that ye would." Our greatest enemies are within our own bosoms.—First, there is the general of this army, indwelling sin, the corrupt nature, the old man, flesh, called sin by way of eminence: Rom. 6:12, "Let not sin, therefore, reign in your mortal body, that ye should obey it in the lust thereof." The plague of the heart: 1 Kings 8:38. This is the cursed ground, bringing forth briars and thorns. There must be another spirit to draw this to the cross: Gal. 5:24, "And they that are Christ's have crucified the flesh, with the affections and lusts."—Next, there is a swarm of hellish soldiers under him, particular lusts, as pride, covetousness, envy, malice, and the like, that dog the man wherever he goes, and will give him enough ado to resist: Rom. 7:21, "I find then a law, that when I would do good, evil is present with me." If you ask their name, it may be Legion, for they are many: Titus 3:3, "Serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another." All sins are radically even in the best Look through the world, and see what appears there; these swine, who are running on others, show that corruption which is within the whole. Who are their allies? These are the devil, John 8:44; the world, Tit. 2:12. All the snares and temptations in the world are allied to some one or other lusts within us, that suits them as tinder to fire.—There is, their quarters, the heart. "Out of the heart proceed evil thoughts, murders," &c.; and the nearer to us, the more dangerous. The heart is as a common inn, so often thronged with these, that the master is kept out.—There is, their qualities. They are deceitful: Eph. 4:22, "The old man, which is corrupt according to the deceitful lusts." Hurtful: 1 Tim. 6:9, "But they that will be rich, fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition."
III. I now proceed to make some improvement of the subject.—And this,
1. In the use of information.—From this we see,
(1.) The great spring of defection and apostacy from the good ways of the Lord. How is it that so many make such a bad account of religion? They have not another spirit. Many, at their first taking up of religion, have great vigour and briskness of spirit; but it is only like a blaze of straw, their oil fails, and their lamps go out. Such appearances denote only awakening, and not changing grace, which they have got; therefore it lasts not. There is no spring of grace in the soul, only some showers from the clouds, watering the old ground of their natural spirits, which is soon dried up. They who thus drink, shall soon thirst again, John 4:13; it decays by little and little, as the light after sunset, till it be quite dark. Again, because they have not another spirit, that frame of their souls is not fed by nourishment from Christ, as the sincere soul is, who receives out of the fulness of Christ. Hence, for want of nourishment, it dies, and they wither as branches cut off from the trunk, John 15:6. A branch newly out off from its stock, and ingrafted into another, may keep a short time green; but if it do not take with the stock, it will wither. Now, they cannot take with the stock, because they have not another spirit: John 1:12, 13, "He came to his own, and his own received him not. But as many as received him to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." Farther, it is the newness of the thing, not the newness of their nature, that makes that stir among their affections. Hence, when they have a little accustomed themselves to religion, and the duties of it, the newness is gone, and so their delight is gone, their affections settle, for they have not another spirit, to which religion would be its element: John 5:35, "He was a burning and a shining light, and ye were willing for a season to rejoice in his light." Hence old truths turn stale with many, and nothing relishes with them but some new thing. They are sprightly for a while, but at length their metal is gone, their hearts are deadened, their affections withered, and their consciences seared. Hence, a spirit of reigning sloth, which was only covered, not subdued, rises again, as weeds in the spring, which, though nipped with winter frosts, yet were not plucked up by the roots: Psalm 78:37, "For their heart was not right with him, neither were they stedfast in his covenant." They are awakened as with noise a little while, but, because they have not another spirit they fall asleep again.—Finally, hence a spirit of profanity succeeds in many: 2 Pet 2:22, "But it is happened unto them according to the true proverb, The dog is turned to his own vomit again, and the sow that was washed to her wallowing in the mire." Their lusts, which were forcibly restrained before, break out again with greater violence than ever. The devil returns with seven spirits worse than the first; and not being able to follow the Lord fully, they turn back with the greater violence.
(2.) This instructs us as to the great spring of a divided religion, where there is still one thing or more lacking, Mark 10:21. They have not another spirit: the old spirit may follow the Lord in many steps, but it will never carry a man through with it. There are difficulties in the way to heaven, which it is impossible to pass without another spirit. These are such as,
It is a difficult step to advance into the heart and life of duties, spiritual worship, and the like. Bodily exercise is the farthest the old spirit can carry a man. A bird may as soon fly without wings, or a beast reason, as one that has not another spirit can worship God in spirit.
Another difficult step is, to be denied to duties: Matth. 5:3, "Blessed are the poor in spirit, for theirs is the kingdom of heaven." The old spirit is a selfish spirit, that does all from and for self. It knows not to strip itself of its own robes, spun out of its own bowels, and to go naked to Christ for a covering. A man shall as soon rend out his own bowels, pluck out his own heart, and east it from him, as one without another spirit will lay the stress of his salvation on Christ alone, counting as if he had done nothing, when he has done all he can.
A third difficult step is, to give up with bosom idols. Jesus laid the treasure in heaven, on the other side, to that man, Mark 10:21, and directed him to step over his idols, and he should have it; but he was sad, and went away grieved, for he had great possessions. Fire, sword, and gibbet, will not affright some people from following the Lord, who will yet start back, when Christ offers them the knife of mortification, to cut off the offending right hand: 1 Cor. 13:3, "And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profited me nothing." Thou hast a hand, it is a right hand, it must be cut off, it must be done with thy own consent, nay, thou must put thy own hand to the knife, and thou must labour to carry it through. This is language that will never go down with a man that hath not another spirit.—Hence, men have a heart aversion to encounter heart difficulties in religion. Few see heaven, Why? Heaven's gate is strait, ease is sweet. They are like the rich man in hell, see heaven afar off, but there is a great gulf fixed between them and it. Their base spirit from within, when the man is looking over the gulf, cries, Man, spare thyself, and then the heart starts back. They love the gold but they do not dig for it. And they have not another spirit, a new spirit, as Caleb had, to put them forward.—Hence any attempts they make that way are faint, and therefore fruitless: Luke 13:24, "Strive to enter in at the strait gate: For many, I say unto you, will seek to enter in, and shall not be able." Like a cowardly man, offering to cut off his own hand, which threatens the ruin of his whole body, he takes up the knife, lays it to the skin, but always the heart misgives, and be pulls it back. Whereas a man of another spirit, will do it resolutely, because he is resolved not to die. Hence such tampering with idols, in the way of mortification. Then finding the fruitlessness of these faint attempts, they even give over, losing all courage. They see it will not do that way, and they despair of getting any more power over them: Jer. 2:25, "Withhold thy foot from being unshod, and thy throat from thirst, but thou saidst, There is no hope; no; for I have loved strangers, and after them will I go." Lusts are like an unmanageable horse, which therefore gets the reins on his own neck. They have tried to roll the stone away, but it comes down on them again, and therefore they even let it die, and leave it.—Finally, their endeavours then are turned to the soothing of conscience for peace. For this cause the man pretends he can do nothing, but Christ must do all. What is left is but an infirmity, from which the best cannot be freed on this side of the grave; he will look for pardon, and so makes the blood of Christ a defence for his bosom lust. For as great an enmity as the natural man has to Christ, the devil will preach Christ to serve a turn; and thus the grace of God is turned into lasciviousness.
(3.) This subject points out to us, that the righteous is more excellent than his neighbour. He has another spirit. O what a glorious difference does this other spirit make between one man and another! I will instance this in a few things.
How is it that one man contemns the world, with all that is in it, the lust of the eyes, the lust of the flesh, and the pride of life, while another man adores the world, and drives after it as his chief good and happiness? He drives a trade with another world, looking beyond others. What is it but that he has another spirit, a finer spirit, a spirit of a greater elevation and compass than others, which cannot take up with the little views of time.
How is it that a serious holy Christian, appearing in his own colours, strikes a damp upon the profane, and even on the formal hypocrite? Is it not that another spirit shines out of him, which compels them to fear him, though they hate him, to give him a secret testimony, though openly they reproach him? Is it not because greater is that spirit which is in the saints, than that which is in the world?
How is it that when many are carried away with the strong tide of an evil time, keeping but one principle, which is to save themselves on any terms, others do resolutely row against the stream, keeping one principle, which is to please God, to follow the Lord, from which they will not be diverted, whatever they meet with in the way? No worldly advantage, the preventing of no worldly loss, do they think worth their going out of their way to attain it. O! is it not another spirit?
How is it that one man enjoys such serenity and tranquillity of mind, amongst the swelling waves of outward trouble, which carry others quite off their feet? That one stands as an unmoveable rock, before the temptations which carry others hither and thither, as the chaff before the whirlwind? Is it anything but another spirit, fixed on the Lord, his word, his promise, which are better things than what the world has, and the tempter offers.
(4.) Hence we may see, the ground and rise of the spiritual combat which is in the saints. They have another spirit. They have a spirit in them, naturally as the rest of the world, which ordinarily takes the first word; but then they have another spirit, that contradicts and corrects it: Gal. 5:17, "For the flesh lusteth against the spirit, and the spirit against the flesh: and these are contrary the one to the other." The natural man has one spirit, which is corrupt, and not another; therefore he is wholly corrupt, in heart, lip, and life. The saints in glory have one spirit, which is holy, and not another; therefore they are perfectly holy. But the saints on earth have one spirit that is corrupt; but they have another spirit also; and therefore their heart becomes a field of battle.—Hence we see how it comes to pass that the saints are at war with these lusts, with which the natural man cannot but be at peace. He has another spirit, which is contrary to them, while the natural man's lusts and his spirit are of the same nature, and he has not another spirit contrary to them. If a man have a father, a brother, or son, in the opposite army, how can he find in his heart to lift up a sword against him? The natural man's spirit, in the faint mortification which he makes, says to him, as David said to his three generals, "Deal gently for my sake with the young man, even with Absalom." The man that has a wooden leg can take it off, and cast it from him, but how can one do so with his limbs? A man that has meat on his stomach, which loathes and disorders it, can vomit it up, but how can a man do this with a dainty morsel which he loves.—Hence we see also how there comes to be such difficulty in dealing with these lusts; there is a made resistance by one spirit, which is opposed to another. Lasts have a friend within the bosom of the saints, which takes part with them, and gives that other spirit so much work. You will see in them, as it were, the company of two armies,—twins straggling within them.
(5.) Hence we may see the ground of that enmity that is betwixt the seed of the woman and the seed of the serpent. There is a holy amity among the saints as people of one spirit, which is a most close knitting thing. They cleave to one Christ: they pursue one object; they point towards one place; because they have all one spirit. And what jars are among them, flow from their own spirits not being sufficiently subdued by that other spirit. But betwixt the godly and the wicked, how can there be but great enmity, seeing the godly have another spirit than they? Those of different spirits and tempers are ill-yoked. This makes that enmity.—It is,
(1.) A spiritual enmity, it breeds a natural antipathy betwixt them, for they have not only other actions, but another spirit. Hence the man whom the world caressed, and embraced, while of the same spirit with itself, when once he becomes truly serious, and gets another spirit, he is quickly turned out of the world's favour, he loathes them, and they loathe him.
(2.) It is a most diffusive enmity; the spirit of the world is carried out after these things which savour of the flesh, that other spirit is carried out after the things which savour of the spirit. The spirit of the world has things which it loves, and hates these which the other spirit loves. Hence such an enmity against holiness of life, against divine ordinances, preaching the word, and other duties of religion; but trace all these to their fountain, they will be found to meet in that of their other spirit.
(3.) It is a most violent enmity; for the two spirits strike like two flints against one another, to raise the fire. No enmity like that which obtains on account of religion; it breaks over all bounds of humanity, while no other reason can be given for it but religion. It sets the daughter against the mother, the son against the father, &c.
(4.) It is a most rooted and fixed enmity. This quarrel began sooner than any in the world; Cain and Abel were thus enemies. Many other quarrels have begun since this one, which have been long since rooted out. But no length of time can root out this; the wicked children continue the quarrel, though they have seen the fathers fall in it.
(6.) This subject directs us to the great object towards which such as would follow the Lord fully are to look, it is to their spirits. If our spirit be right, we will be carried through; if not, we will fall off. The great work of religion lies inward. Take heed, therefore, to your spirits; see that these be of the right kind, that your hearts be right with God, and sound in his statutes.—I shall have done with,
2. An use of exhortation. Labour then to get another spirit, earnestly seek it, aim at, and pursue after it To obtain your compliance with this exhortation, I would lay before you the following motives,
(1.) The prevailing spirit among us is a spirit which is our plague, and therefore we have great need to labour for another spirit: Luke 9:55, "Ye know not what manner of spirit ye are of." This is among the rest of our plagues. Men are little at home, weigh not their spirits in the balance of the sanctuary; but their spirit of self-love makes all of high importance, and to appear well, which is their own. There is a sixfold spirit that is our plague this day.—There is,
(1.) A carnal worldly spirit: Phil. 3:19, "They mind earthly things." Our spirits are sunk in the thick clay of a present world, and have got into an earthly constitution, as if, with our bodies, they were only sprung of earth. From communion and converse with God, our spirits are greatly estranged, but the world gets our first, middle, and last thoughts; so that there seems need of some terrible alarm to make us lift up our heads off that pillow.—There is,
(2.) A private narrow spirit: Phil. 2:21, "For all seek their own, not the things which are Jesus Christ's." O what a rare thing is a public spirit among us this day, a kindly concern for the kingdom and interest of Christ in the world, men naturally caring for these things as their father's concerns. Sirs, our wide mouths will not absolve us from the crime of a narrow spirit in God's matters, more than Jehu's bravado, "Come, see my zeal:" Prov. 26:23, "Burning lips and a wicked heart, are like a potsherd covered with silver dross." The Protestant religion is in hazard abroad and at home; is there any thing of the care of the churches lying upon you? This church is in hazard of falling into the enemy's hands; are your hearts, like good old Eli's, "trembling for the ark?" 1 Sam. 4:13. Nay, do not many look upon our present privileges with such a despising eye, that it is all one to them whether they sink or swim. Have the attempts of our enemies ever made you go alone to wrestle with God against them? You profess you would have ministers to keep honest; but are we obliged to your wrestlings with God for us on that account? Have we any larger share in your prayers than we were wont to have? Will the loss of our honesty be to you the loss of many prayers for us in a difficult time! Psalm 132:9, "Let thy priests be clothed with righteousness, and let thy saints shout aloud for joy." It is a time of much sinning; are you sighing and crying for all the abominations that are in the midst of the land? Ezek. 9:4. Are you putting to your hand, as you have access, to stop the stream of abounding sin?—There is,
(3.) A stout, sturdy, fearless spirit. I fear, if God look to none but to those who are poor, of a contrite spirit, and who tremble at his word, Isa. 66:2, there will be few amongst us that will get a look of him. How little are we affected with the word, the dispensations of the day, and the signs of the times! Is not the word like a ball thrown against a wall? The custom of hearing it has lessened the value of it. Who is hearkening for the time to come? Does that question lie near your heart, How shall I be carried through in the evil day? Are you putting matters in order between God and you, and preparing an ark for your safety?—There is,
(4.) A proud fiery spirit, while the humble, meek, and lowly spirit does rarely appear. People are so puffed up with conceit of themselves, there is no dealing with them. If they make themselves vile, they will rather be more vile than submit to admonition or reproof. And if they be in the least ruffled, they are ready to cast all ordinances behind their backs. If the whole be not exactly according to their mind, they will contemptuously reject all. Witness the contempt poured by some upon the last fast. Humiliation of heart, and self-denial would cure us of this irreligious heart, which is the bane and ruin of religion among us, and would kindle in us a more kindly warmth of heart towards God and the things that bear his stamp.—There is,
(5.) A formal spirit: 2 Tim. 3:5, "Having a form of godliness, but denying the power thereof." The bodily exercise of religion is much amongst many of us, but for exercise unto godliness among us, it appears to be very rare, 1 Tim. 4:7, 8. And many proclaim themselves utter strangers to it. In the eyes of any discerning Christian, they have so little sense of the vitals of practical godliness, that these things are an absolute mystery to them. It would fare the better with many of us, that we would begin again and lay 'the foundation of our religion, and follow it out in the great mysteries of the Christian life, mortification of heart corruptions, the life of faith, and communion with God.—There is,
(6.) A profane spirit, where the works of the flesh are manifest. There is a lying spirit, which so possesseth many, that they make no conscience of speaking truth, but lend their tongues for lies. There is a bitter spirit of cursing and swearing, railing and reproaching, amongst us, so that sober persons may say, as in Psalm 57:4, "My soul is among lions; and I lie even among them that are set on fire, even the sons of men whose teeth are spears and arrows, and their tongue a sharp sword." See also Psalm 64:3–7. A base, sneaking, dishonest spirit, lodges in the breast of many, whose covetous, unrighteous ways, in undermining, deceiving, and wronging their neighbours, will bring a vengeance from heaven on their heads.
(2.) The case of our day requires another spirit than we have. God seems to be speaking to the carnal worldly generation this day, as in Haggai 1:4; Jer. 44:4, 5. To the formal and profane, as in Matth. 3:10. To the private-spirited, as in Amos 6:1. And to all, as in Amos 4:12. But O how unsuitable are our spirits to the case of the day! How unmeet are our spirits to act for God! They are too mean to do any thing great and honourable for God and his glory. And doubtless, if we get not another spirit, we will never be honoured of God to perform any thing that is great for him. Our work as Christians is at all times difficult, but we are likely to have a special difficulty in our time. Is the mean and base spirit wherewith we are plagued, meet to set us to oppose the stream and tide of sin that is going through the generation? Is our careless carnal spirit meet to wrestle with God, to keep him still in our land?—Again, how unmeet are our spirits for suffering? The soft and carnal spirit which prevails, suits very ill with a time in which the Lord seems to be about to pluck up and destroy. That spirit of formality and profanity answers very ill with a time in which people's religion may be put to the utmost trial: Isa. 33:14, "The sinners in Zion are afraid, fearfulness hath surprised the hypocrites." Verily, if we get not another spirit, a time of trial will make a dreadful discovery among the professed followers of the Lord.
(3.) Does not our own particular case, with respect to eternity, require another spirit? Eternity is no dream, the wrath to come is no scare-crow; these are the greatest of realities, and certainly require our utmost efforts. Does the prevailing temper of our spirits look like the eternal weight of glory that is abiding those who strive, run, wrestle, and fight the good fight of faith? Alas! our spirits are as unlike the attaining it, as the sluggard, who will not plow his field, is like to attain a good crop. They who look for a treasure, dig for it; and they who wish for the prize, run for it; but it is a loitering not a labouring spirit with which most of us are possessed, who have small probability of seeing heaven, unless it will drop down into our mouths.—Again, does our spirit look like flying from the wrath to come, that infinite load of wrath which is abiding a perishing generation? We seem to be creeping from it rather than fleeing; and therefore it is ready to overtake us. O how would our spirits stir within us, if we were duly affected with eternity, and the danger that our souls are in of the wrath to come!—But farther, how unlike is our spirit to the subduing of strong corruptions within our own breasts! How soft are our spirits against these our deadliest enemies! We must have another spirit, or our spirits will soon be devoured by them.—Lastly, There is no following of the Lord fully, and so no heaven, without another spirit; and therefore, as ever we would be found Christians indeed, and safe through eternity, let us labour for that other spirit: "Create in us, O Lord, a clean heart, and renew a right spirit within us."—I shall now very briefly attend to
DOCTRINE III. That those who, by following the Lord fully in the time of general declining, distinguish themselves, God will distinguish them from others, by special marks of favour in the time of general calamity.—The scriptures afford many instances in proof of this, as Noah, Lot, Jeremiah, and many others.
For illustrating this doctrine, we shall,
I. Shew how those must distinguish themselves from others in the time of general declining, who would have the Lord to distinguish them from others in the time of general calamity.—We shall point out,
II. The marks of favour by which, in times of great calamity, God uses to distinguish such.
III. We shall subjoin some reasons of the point, to confirm it.—And,
IV. Make some improvement.
We are then,
I. To shew how those must distinguish themselves from others in the time of general declining, who would have the Lord to distinguish them from others in time of general calamity.—Here we observe,
1. That they must be best, when others are worst: Gen. 6:9, "Noah was a just man, and perfect in his generation; and Noah walked with God." Their candle must shine brightest, when that of others is dying out. It is the property of holy zeal for God and his way, to become more vehement by opposition; so that the declining of others is as oil to their flame. It was better with Lot when he dwelt among the Sodomites, than when with his own children in the cave: 2 Pet. 2:7–10, "And delivered just Lot, vexed with the filthy conversation of the wicked, (for that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds)." The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment, to be punished." "It is time for thee, Lord, to work; for they have made void thy law. Therefore I love thy commandments above gold, yea, above fine gold." If religion be dying out among others, this will the more kindle an holy fire of seal, and increase it in their own breasts.—We observe,
2. That they must cleave to God, especially in that article in which others are leaving him, as in Caleb's case; that is to say, they must be careful that they be not led away with the sins of the time, that they do not enter into the general conspiracy of the generation against the Lord and his way, whether it be against truth or holiness. Thus the promise was to those who kept the life and power of godliness in Sardis, where there was a great general declining, a deadness and formality, and the bare carcase of religion: Rev. 3:4, "Thou hast a few names even in Sardis, which have not defiled their garments; and they shall walk with me in white, for they are worthy."—We observe,
3. That they must witness against every declining, according to their stations, and as they have access, for the exoneration of their own consciences, and the honour of God. Thus did Noah, that preacher of righteousness, to that unrighteous world. These must give a real testimony by their contrary practice, and, as they may have access, labour to withdraw others from sinful courses.—Thus did Caleb.—We observe,
4. That they must be mourners over the sins of others, lamenting them before the Lord; sighing and crying for all the abominations which are done in the midst of the land, Ezek. 9:4. They must mourn for those who cannot mourn for themselves. When the glory of God is impaired by the sins of an apostatizing generation, their love to the persons of the sinners, and hatred of their sins, must draw tears of godly sorrow from their eyes.
Let us now,
II. Point out the marks of favour by which, in times of general calamity, God useth to distinguish such.—There is,
1. Liberal furniture for duty, in a large communication of the spirit, when the Spirit is withdrawn from others: Matth. 10:19, "But when they deliver you up, take no thought how or what ye shall speak, for it shall be given you in that same hour what ye shall speak." The Lord calls not his people to serve him for nought; he even rewards the will to his work, with strength for it. If they be resolute to bear his burden, God will strengthen the back for it. Hence it comes to pass, that God's people never make better speed, than when rowing against the stream of opposition.—There is,
2. Intimations of his special love to their souls. Thus had Caleb in the text, the saints of God have often golden days in the dregs of time upon this account. When the deluge of public calamity carries incorrigible sinners before it, with their burden of guilt upon their back, the saints are then made to rest in the evil day, by virtue of that peace which they have with God and their own conscience, Hab. 3:16.—There is,
3. Special provision in a time of calamity: Psalm 37:19, "They shall not be ashamed in the evil time, and in the days of famine they shall be satisfied." God riseth often to see well to the provision of those whose work it is to cleave to their duty, and rely on the Lord for their provision: Psalm 37:3, "Trust in the Lord, and do good; so shalt thou dwell in the land, and verily thou shalt be fed." So that their faces are fatter and fairer than those who eat of the defiled meat.—There is,
4. Special protection in an evil day. God sets a mark on their foreheads: Ezek. 9:4. "And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh, and that cry for all the abominations that be done in the midst thereof." They are always protected from the evil of trouble; but God sometimes, besides this, affords them special protection from trouble, by some surprising providence removing them out of the way of it; sometimes by making them find favour in the eyes of their enemies: Jer. 15:11, "The Lord said, verily, it shall be well with thy remnant; verily, I will cause the enemy to intreat thee well in the time of evil, and in the time of affliction." And sometimes by hiding them in the grave before the calamity come on: Isa. 57:1, 2, "The righteous man perisheth, and no man layeth it to heart; and merciful men are taken away, none considering that the righteous is taken away from the evil to come. He shall enter into peace, they shall rest in their beds, each one walking in his uprightness."
Lastly, He gives them the crown of glory: Rev. 2:10, "Fear none of these things which thou shalt suffer; behold, the devil shall cast some of you into prison, that you may be tried; and ye shall have tribulation ten days: Be thou faithful unto the death, and I will give thee a crown of life." He brings them into Canaan above, and crowns them, while others, who forsook God, are for ever forsaken of him; and they who sinned with the multitude, suffer with them for ever: Luke 22:28, 29, 30, "Ye are they which have continued with me in my temptations. And I appoint unto you a kingdom, as my father hath appointed unto me; that ye may eat and drink at my table in my kingdom, and sit on thrones, judging the twelve tribes of Israel."—We now proceed very shortly,
III. To subjoin the reasons of the point, to confirm it.—Here we offer the following, viz.
1. It is hard work to follow fully in a declining time, to strive against the stream which is so ready to carry people away: Matth. 24:12, "And because iniquity shall abound, the love of many shall wax cold." Hard to keep warm in cold Sardis, Rev. 3:4. To keep up the flame of religion, when a deluge of sin comes on, is very hard work. But hard work has always the greatest reward from the Lord.
2. It is a piece of special honour to God; and those who honour him he will honour. It is not so much to follow Christ when he hath a great backing, as to cleave to him when many are dropping off from him on every hand.
3. The Lord orders it so for the encouragement of his people, to follow him fully. He gives them the view of the recompense of reward, to encourage and animate them in pressing forward towards the mark for the prize of the high calling of God in Christ Jesus.
IV. We are now to make some brief improvement of the whole; and,
I. In an use of information.—We see,
(1.) That none shall be losers at God's hand. They that cleave to him, when others leave him, God will cleave to them when he forsakes others. Our errand will come in his way, and he will shew himself mindful of any respect and love shewn him by them that walk uprightly.—We see,
(2.) That he who walketh uprightly walks surely, come what will come. Whoso wanders from God's way, and follows the multitude to do evil, their feet will slide. But the best preparation and security for a time of general calamity, is to walk with God in a declining time.—We shall only add,
2. An use of exhortation,
We exhort you, then, to follow the Lord fully now. Our time is a declining time. There is a declining from the purity of gospel doctrine and gospel ordinances. There is a horrid declining in practice; the veil is falling off many faces, and the mask of religion. There is a general declining from holiness, and the power of godliness, on the spirits of professors in our day. It is a day of approaching calamity. Would you be safe? Return now, and set your face against the stream; and the more you see others going off from God, cleave the more to him. If you do so, you will be distinguished by special marks of favour in a day of public calamity; but if you also go away, your sin will afterwards find you out.
Remember, now you have heard your duty; it is the duty of communicants, and also of others. Remember that it is not enough to set fair off. It is only he that follows fully who will be brought safely to the promised land. It is only he that endureth to the end who will be saved. Be not, therefore, "weary in this well-doing, for in due time ye shall reap, if ye faint not."
SERMON XXXI
THE CHRISTIAN DESCRIBED, THE HYPOCRITE DETECTED.*
For he is not a Jew which is one outwardly, neither is that circumcision which is outward in the flesh. But he is a Jew which is one inwardly, and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of men, but of God. - ROM. 2:28, 29
THESE words are a reason why no man ought to value himself on the externals of religion, for they will go but short way. However they please men, they will never please God. The scope of them is, to show who are the people of God. The Jews of old were the people of God; the Christians are so now, being come in their room. The apostle here distinguishes the people of God into nominal and real ones, calling them Jews, because he was speaking to Jews; the case is the same as to Christians.—In these words, he shews two things.
1. Who are not true Jews, real Christians, or saints indeed, ver. 28; for these are they whom he means by Jews, saying, "He is not a Jew." Not those who are Jews outwardly, Christians and saints by profession, that is, who are only so, and no more; for God requires externals of religion as well as internals, though the former, separate from the latter, avail nothing. But those who have no more religion than what is outward, viz. what men see or may see, they have nothing of the reality of it.
The Jews valued themselves on circumcision, as Christians on baptism; but true circumcision is not what is outward in the flesh, nor baptism what is by water; that is only so. These external rites signify an inward grace, without which they signify nothing before God. Circumcision was in a hidden part of the body, yet it was on the body, and what might be seen; so religion might be in saints; yet being only what may be seen, will not constitute a person truly religious.—He shows,
2. Who are true Jews, real Christians, or saints indeed? There are two characters of these, which distinguished them from the other. They are,
(1.) Those who are so inwardly, or in the hidden part, which is open to God alone, as well as in the outward part, which appears to the world. These who have the hidden part of religion, which being hid from the world's view, they cannot certainly judge of. Those who have the true circumcision, the spiritual baptism, that is, the circumcision of the heart, Deut. 10:16, by which corrupt lusts are cut off, and the body of sin put off, Col. 2:11. This is the spiritual, not fleshly circumcision only. It touches on, reforms, and renews our spirit, our soul, the hidden, but most valuable part of a man. The carnal is but the cutting off a bit of the flesh of the body, which might be done while the spirit remained overgrown with unmodified lusts, and the soul quite defiled. The spirit is here opposed to the letter, which last cannot be well understood of the body, but of circumcision, and therefore the spirit also; q. d. and circumcision of the heart, which is circumcision in the spirit or grace of it, (not in the letter, or external rite of circumcision), is the true circumcision. So they have the spirituality of it, which is as the soul thereof, as well as the letter, which is as the body thereof. The spirit of circumcision is the invisible grace signified by it, and joined with it, when it is effectual; the letter of it is the sensible sign or external rite.
(2.) They are such as have God's approbation, commendation, and praise, whether they have men's or not. There is an allusion here to the word Judah, from whom that people, now called Jews, had their name; it signifies praised, Gen. 48:8. These are the true Judahs, whom not only their brethren, but their Father, even God, praises. Outward religion may gain praise of men, who cannot discern what is within; but the true Jew the real Christian, is one approved even by the heart-searching God, according to the reality, and not the appearance.—From this subject I take this
DOCTRINE, That he is not a true Christian, who only in the outward part, and in the letter of religion, approves himself to men; but he who, by the inner part of religion, and the spirituality thereof, also approves himself to the heart-searching God.
In illustrating this important truth, I shall,
I. Speak to this point generally.
II. Consider it more particularly.—I shall,
I. Speak to this point more generally.—Here I propose,
I. To shew that there is such a difference in the visible church, that there are some who are only Christians outwardly, and that there are others who are also Christians inwardly.
II. To inquire what are the causes of this difference?
III. To point out what is the outside and letter of religion, which only makes an outside Christian, and what the inside and spirit of religion is which makes a genuine Christian.
IV. To confirm the doctrine.—I am,
I. To shew that there is such a difference in the visible church, that there are some who are only Christians outwardly, and that there are others who are also Christians inwardly.
This difference appears many ways. It appears,
1. In the very different characters given those who profess the same faith and true religion. The preachers of the gospel are fishers of men, but they are not all good that come by profession into the net, Matth. 13:47, 48. The tares and the wheat grow together in the field of the church, the goats and the sheep go together all the day, till the great Shepherd separate them. And as to virgin-professors, some are wise, and have oil in their vessels, with their lamps; others are foolish, Matth. 25 who mock God with fair promises, befool even the godly, who looked well upon them, and, worst of all, befool themselves in the latter end, when the Bridegroom cometh.—This appears,
2. In the very different effects religion has on the lives of those who are called Christians. There are some whose religion has a powerful efficacy on their hearts and lives to make them holy, others who have nothing but an idle form, having no more sanctifying power with it, than a painted fire has to burn: 2 Tim. 3:5, "Having a form of godliness, but denying the power thereof. The knowledge of some is confined to their heads, it never gets down to their hearts: Tit. 1:16, "They profess that they know God, but in works they deny him." Others, by reason of their light, dare not venture on an ill thing, more than on a precipice. Religion makes some persons godly, sober, and righteous, binds powerfully on them their duty to God, to themselves, and to their neighbour. The pretended religion of others, leaves them loose as to all those things. It never checks them when neglecting secret prayers, or prayers in the family, or when disposed to swear, drink, lie, defraud, &c.—This appears,
3. In the very different acceptance with God which persons' prayers get. There are some whose duties are very pleasing to God, they have a sweet savour in his nostrils: their words are registered before him, their tears are bottled, their sighs and groans are regarded, their will is accepted for the deed. But there are others whom God abhors, and also their duties. The word is preached to them, but it never reforms them; yet they hold on with their attendance on ordinances, and it may be also with their prayers. What says the Lord of all such? "He that turneth away his ear from hearing the law, even his prayer shall be an abomination." "For all these things hath my hand made, and all those things have been, saith the Lord; but to this man will I look, even to him that is poor, and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog's neck; he that offereth an oblation, as if he offered swine's flesh; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations." "To what purpose is the multitude of your sacrifices to me? saith the Lord; I am full of the burnt-offerings of rams, and the fat of fed beasts, and I delight not in the blood of bullocks, or of lambs, or of he-goats," Prov. 28:9; Isa. 66:2, 3, and 1:11.—This appears,
4. From the very different sense and feeling which those have of the advantage of religion, the ordinances and duties thereof. Some are acquainted with the gain of religion, and, from their own experience, can give a solid reason why they follow it: 1 Tim. 6:6, "But godliness with contentment is great gain." They have tasted of communion with God in duties, and of access to him, of the sanctifying influences of the Spirit in ordinances: Mic. 2:7, "O thou that art named the house of Jacob, is the spirit of the Lord straitened? are these his doings? do not my words do good to him that walketh uprightly?" But unto others all these things are in very deed but as empty husks: Prov. 14:10, "The heart knoweth his own bitterness, and a stranger doth not intermeddle with his joy." They abide in the outer court of religion all their days; they see not its intrinsic glory, nor taste of its kernel or marrow. They keep up a form of duties from custom, and an unenlightened conscience; but they feel nothing in them kindly to draw their hearts towards God.—This appears,
5. In the very different effects of the religion which those profess. Grace is of a growing nature, and it will grow, though not visible at all times: Prov. 4:18, "But the path of the just is as the shining light, that shineth more and more unto the perfect day." And the longer that saints have a standing in religion, they will be the more firmly rooted; though perhaps their affections be not always so vigorous, yet solid tenderness will display itself with them: Psalm 92:13, 14, "Those that are planted in the house of the Lord, shall grow up and flourish in the courts of our God. They shall still bring forth fruit in old age: they shall be fat and flourishing." And if they fall, they will not lie still, but recover again: Psalm 37:24, "Though be fall, he shall not be utterly cast down; for the Lord upholdeth him with his hand." But what are the effects which the religion of many has? Some grow up to their false pitch, and there they stand without motion: Prov. 26:14, "As the door turneth on his hinges, so doth the slothful upon his bed." They think they are right, and they seek no farther. Some, instead of growing better, grow worse and worse; the longer they live, they are the more unholy, more untender in the substantials of moral duties; and some throw aside the mask altogether, and, in sight of the world, desert to the devil's camp, by falling into some profane course, apostatising upon some temptation or other, and so, as they were before loathsome before God, they become also loathsome before his people: Rev. 3:16, "So, then, because thou art lukewarm, and neither cold nor hot, I will spue thee out of my month." This appears,
Lastly, In the very different passage which those have out of time into eternity. True, all must die, that is the point in which we all meet; but as true is it, that it is the point where outside and inside Christians part for ever: Psalm 37:37, 38, "Mark the perfect man, and behold the upright, for the latter end of that man is peace. But the transgressors shall be destroyed together; the end of the wicked shall be out off." Though they have lived in the same church together, under the same ordinances, gone to prayers together, to one communion-table, when they come to that step where their ways part, they separate never to meet more. The one goes to the society of God, angels, and saints; and their unseen religion terminates in a glorious open reward, their grace in glory, their inward beauty in shining as stars in the firmament. The other gets his portion with reprobates, and those who had as little of the shew, as of the reality of religion: Psalm 125:5, "As for such as turn aside unto their crooked ways, the Lord shall lead them forth with the workers of iniquity."—I shall point out,
II. What are the causes of this difference which obtains betwixt Christians and others.—Among others, there is,
1. The very different way that persons come by their religion; if we examine outside and inside Christians, how they came by the religion they severally have, it will be found, that the religion which they have is answerable to the way they came by it.—Thus,
(1.) There is a difference in the weight which their entering on their religion had on their spirits. Some come very lightly by their religion; hence it sits lightly upon them, and often goes as lightly from them. They venture upon building a tower, without deliberately counting the cost. To others it is not so easy, but they are brought to the utmost seriousness in the matter, Luke 14:28, 29; hence they go to the bottom of the matter, while others satisfy themselves with superficial work.
(2.) There is a difference in the depth of their conviction and humiliation: Luke 6:48, 49, "He is like a man which built an house, and digged deep, and laid the foundation on a rock, and when the flood arose, the stream beat vehemently upon that house, and could not shake it, for it was founded on a rock. But he that heareth, and doeth not, is like a man that, without a foundation, built an house on the earth, against which the stream beat vehemently, and immediately it fell, and the ruin of that house was great." The plough of conviction lightly going over the fallow ground of the heart, is sufficient to make an outside Christian: Matth. 13:5, 20, "Some fell upon stony places, where they had not much earth, and forthwith they sprung up, because they had no deepness of earth. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it." If he have as much of it as to let him see the evil and danger of a life quite profane, without so much as the form of godliness, it is sufficient to make him put on the form. But it must be carried deeper, to make an inside Christian, even to the root of the most inward beloved lust, to the sin of one's nature, and to the discovery of Christ for sanctification, as well as justification.
(3.) There is a vast difference in their light and illumination in the knowledge of Christ: John 4:10, "Jesus answered, and said unto her, If thou knewest the gift of God, and who it is that saith unto thee, Give me to drink, thou wouldest have asked of him, and he would have given thee living water." This is plainly intimated in the wise and foolish builders and virgins; so that an outside Christian has never been right in the head. All their insight into the excellency of Christ and religion, has left them fools, while others have been made really wise, their judgment rectified, their taste purified, so as to be capable to discern things concerning their souls in their native colours. Hence that glory in Christ has been seen by the one, which has darkened all created glory, made them content to part with all for him, while the other has always some lust or other more dear to them than Christ and religion.—There is,
(4.) A difference in the issue of their exercises about their soul's case. In the one they have issued in the change of their nature, the taking away of the heart of stone, Ezek. 36:26, the making of them new creatures, putting off the old man, and putting on the new. But in the other, whatever stir has been made in the affections, whatever griefs or joys they have had, the stony heart has remained untaken away, Matth. 13:5; so, though they have become other men than they were before, yet not new men.—Another cause of difference is,
2. The different ways in which professors follow religion. This, if attended to, cannot fail to make a mighty difference.
(1.) Some make religion their business, their main business, in the world: Gen. 5:24, "And Enoch walked with God, and he was not, for God took him." Religion is their all. They see nothing they have to do in the world, but it is either their salvation-work or their generation-work, so that they must observe God in all things. And this makes an inside Christian: Psalm 119:6, "Then shall I not be ashamed, when I have respect unto all thy commandments." Others make religion but a bye-work; their main business is on another kind, how to please themselves, how to advance their temporal interest; and this makes an outside Christian. In regard to the one, all things else about him bow to his religion, he cuts and carves them as may best suit God's honour, and his soul's welfare; whereas, as to the other, he makes his religion bow to his other designs, takes so much of it, and no more, as may leave him in quiet possession of some lust or other.
(2.) They follow religion from different principles, motives and ends.
[1.] Some follow it from natural principles and motives; that which moves them to it is a natural conscience, in some sort enlightened by the word and providence, which will give them no rest in the utter neglect of religion. Fear of punishment, or hope of reward, are powerful enough to make an outward Christian. But an inside Christian has a gracious principle of love to God and holiness implanted in him, the law is written in his heart, he has a new nature, which inclines him unto universal holiness, and thereby he is kindly drawn to follow religion, upon a view of its inward beauty; and thus he fills up his character.
[2.] Some aim at approving themselves to men in their religion. They seek a name by it, they desire thus to advance their credit and reputation among the sober part of the world, Matth. 6:2; and seeming to be religious will satisfy, because men can judge no farther than the outward appearance. But others study to approve themselves to God: 2 Cor. 5:9, "Wherefore we labour, that whether present or absent, we may be accepted of him." Now, since God cannot be deceived with outward appearances, this engages them to be careful of the hidden man of the heart, and to value no approbation of any, if the Master approve them not.—From what has been observed, we may learn,
That there is something in religion above nature's reach. O study to attain it! The mystery of godliness is a great mystery. It is no easy thing to be a Christian. The difference betwixt the godly and others lies not in externals, but in internals, things removed out of the view of the world, and open to God only. O labour to study internal religion, and to approve yourselves to God who searcheth the hearts!—Try yourselves. Consider to which of the two sorts you belong, whether you be real Christians or not. Never value yourselves on the outward part or letter of religion, for you may have that and be stript of all by apostacy to which you lie open, and will be turned out with the workers of iniquity at last, though you still keep on the mask. We must all appear before the tribunal of Christ. Study that religion which will be approved by him there.—I now proceed to consider,
III. What is the outside and letter of religion, which only makes an outside Christian, and what is the inside and spirit of it, which makes a Christian?—Here I observe,
1. That the outside of religion is that part of it which lies open to the view of the world, by which men form their estimate, not God: 1 Sam. 16:7, "But the Lord said unto Samuel, Look not on his countenance, or on the height of his stature, because I have refused him; for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart." It comprehends all church privileges, duties, whether of doing or suffering, and attainments lying open to the view of men. Men may come a great length in this, and yet be nought in God's esteem.—I observe
2. That the letter of religion is that part of it which is agreeable to the letter of the law, whether in externals or internals. And it comprehends not only the outside, which is open to man's view, but also internal dispositions, exercises and attainments, as to the matter of them; for example, Judas's sorrow for sin, the stony ground's joy at receiving the seed of the word, and the hypocrite's delight in approaching to God, Isa. 58 which have the matter, but not the form and manner, and so is like a body without the soul.—I observe,
3. That the inside of religion is that part of it which is open to the all-seeing eye of God, Matth. 6:4, "That thine alms may be in secret, and thy Father which seeth in secret, himself shall reward thee openly." What persons go about, out of mere conscience towards God, as knowing that the world either is not, or cannot be witness to it, and though it was a witness, it does not know right or wrong; but such setting themselves in the presence of God, are carried to their duty as if the eyes of all the world were upon them, Acts 24:16. But this is not all.—I observe,
Lastly, That the spirit or spirituality of religion is the internal grace, joined to the external performance; it is the right manner, joined to the right matter of religion: John 4:24, "God is a Spirit, and they that worship him must worship him in spirit and in truth." 1 Tim. 1:5, "Now, the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned," as when heart-humiliation is joined with bending of the knees to God in prayer, and the duty is gone about from right principles, and directed to a right end.—It remains that,
IV. I confirm the doctrine,
That not the former, but the latter sort of religion, marks a true Christian, is evident, if we consider,
1. That there is nothing in the outside or letter of religion, but what one may reach in an unregenerate state, in which no man can ever please God, Rom. 3:8. The hypocrite's mask may take in the whole outward man, and the devil's goats may resemble Christ's sheep, in all but the hidden man of the heart. All these are but acts of moral discipline, not requiring a new nature from whence to spring, but may arise from the old corrupt nature, assisted by external revelation, and the common influences of the Spirit.—It will be farther evident, if we consider,
2. That the outside and letter of religion may be without any true love to God in the heart, which yet is the substance of practical holiness, and the comprehensive duty of the whole law: Ezek. 33:31, "And they come unto me, as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them; for with their mouth they shew much love, but their heart goeth after their covetousness." Love to God makes all duties run in a right channel; but how can this be found, when the natural enmity is not overcome by regenerating grace? Self-love may supply its place, so far as the outside and letter of religion go, and that upon this principle, Job 3. "Skin for skin, yea, all that a man hath will he give for his life."—This will also be evident, if we consider,
3. That the outside and letter of religion may consist with the reign of sin in the heart: 2 Tim. 3:5, "Having a form of godliness, but denying the power of it." Such in themselves are weak, and can never turn sin off the throne in the soul. Hence it is that every hypocrite is a slave to some lust or other; whatever be his attainments, this always remains true of him, Mark 10:21. This kind of religion is ever like the legs of the lame, unequal.—This will be evident, if we consider,
4. That men are in religion only what they are before God, not what they are before men. When God directs Abraham to a holy walk, he says, "Walk before me," Gen. 17:1. If God did not observe the hearts, the insides of men, the principles of their actions, an outside religion would be sufficient. But what does it avail before the all-seeing God, to cleanse the outside of the platter, while the inside is full of ravening, while that is wanting which God chiefly requires and delights in? Psalm 51:6, how is it possible that the man should be approved of God?—This will be evident, if we consider,
Lastly, That the great difference of accepted and unaccepted performances, dispositions, &c., does not lie in the letter but in something else. Cain and Abel both offered, the one acceptably, the other not. Gen. 4:3, 4, 5, where lay the difference? The apostle shows it, Heb. 11:4, "By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness, that he was righteous, God testifying of his gifts; and by it he being dead yet speaketh." Peter and Judas both mourned, and we need not hesitate to say, that the mourning of the latter in itself was fully as hearty as that of the former, but they differed in their kind, the one was godly sorrow, the other was the sorrow of the world. The trial of men's works is not only by what they have wrought, but how they have wrought: John 3:21, "But he that doth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God."
V. I now come to make some brief improvement.—We infer,
1. What are those Christians, who do not so much as approve themselves to men, by the outside, and letter of religion. Those surely have nothing of God, and shall never see heaven, if they change not their course of life: Matth. 5:20, "Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven." How many are there among us this day, whose way of life is a scandal to Christianity, who are in the church, as boils, botches, and sores, are in the body, serving for nothing but to grieve the spirits of others who have any concern in them? What sort of Christians are prayerless persons, liars, Sabbath-breakers who loiter away whole Sabbaths, unclean persons? &c. 1 Pet. 4:18, "And if the righteous scarcely be saved, where shall the ungodly and sinners appear?" The day will come, when such will see that it had been their happiness to have lived and died among Pagans.—We infer,
2. That those also are a sad sort of Christians, who, if they can approve themselves to men, make it none of their business to approve themselves to God: Rev. 3:1, "I know thy works, that thou hast a name that thou livest, and art dead." How many are there, with whom their credit goes farther than their conscience! And therefore, if they can carry their wickedness, so as none but God may see it, they value not his eye on them: Numb. 32:23, "But if you will not do so, behold you have sinned against the Lord; and be sure your sin will find you out." This practical atheism will be bitterness in the end, when the day comes, when God shall judge the secrets of men by Jesus Christ according to the gospel, Rom. 11:16. Ah! how many cast a fair cloak of profession over reigning lusts; but behold their end: Psalm 125:5, "As for such as turn aside unto their crooked ways, the Lord shall lead them forth with the workers of iniquity; but peace shall be upon Israel."
II. I shall consider this point more particularly, and shew, in some particulars, how far one may go, and yet be an outside Christian, and in what respects the inside Christian goes beyond him, and these jointly, in the following propositions.
I. That he is not a true Christian who only bears the visible badges of Christianity, but he who, with the visible badges, also partakes of the invisible grace.
II. That he is not a true Christian, whose outward man is only cleansed from the gross pollutions of the world, but he whose inward man is also cleansed.
III. That he is not a true Christian who only performs the duties of external obedience, but he who, with them, joins the duties of internal obedience.
IV. That he is not a true Christian, who has inside religion only in the letter, but he who has it also in its spirituality.—These I shall illustrate in their order.—I observe,
I. That he is not a true Christian, who only bears the visible badges of Christianity, but he who, with the visible badges, also partakes of the invisible grace.—Mark 16:16, "He that believeth, and is baptised, shall be saved; but he that believeth not shall be damned." The visible badges of Christianity are the sacraments, baptism, and the Lord's Supper; by partaking of these, we are distinguished from Pagans; but there is an invisible grace, without which these avail nothing to salvation.—For,
1. One may be baptised in the name of Christ, and yet be no true Christian, but even at the last only an outside one; as in our text, "For he is not a Jew which is one outwardly, neither is that circumcision which is outward in the flesh." We find some have been bred Jews or pagans, and, by their own free choice, have turned Christians, and received the seal of the covenant, and after all been naught: Acts 8:13, 21, "Then Simon himself believed also; and when he was baptised, he continued with Philip, and wondered, beholding the miracles and signs that were done. But Peter said to him, Thou hast neither part nor lot in this matter, for thy heart is not right in the sight of God!" How much more may persons amongst us be such, who were baptised in their infancy with water, which was not their choice, but a benefit they had by their parents' care, and from Christianity's being the religion of our country! And how little it avails many, and what good they make of it, may be learnt from this, that the impressions of their baptismal engagements are so slight on them that they never mind them, many baptised persons pass year after year, without preparing themselves for the Lord's table. But he is a true Christian, who has the invisible grace signified by baptism. See the difference betwixt outside and inside Christians in this, Matth. 3:11, "I indeed baptise you with water unto repentance: but he that cometh after me is greater than I, whose shoes I am not worthy to bear; he shall baptise you with the Holy Ghost, and with fire." 1 Pet. 3:21, "The like figure whereunto even baptism doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience towards God), by the resurrection of Jesus Christ." The outside Christian may be baptised with water, but the inside is baptised with the Holy Ghost, working like fire, burning up the lusts of the flesh. He is born of water, and the Spirit, working like water, to the washing away of the natural filthiness of the spirit with which he was born, on whose conscience Christ's blood is sprinkled, on whose soul Christ's spirit has savingly operated to his spiritual cleansing. In this the inside goes beyond the outside Christian.
2. In like manner, persons may be admitted to the Lord's table, and yet not be true Christians. Though this be only the privilege of saints, yet a person may be a communicant, who is nothing more than an outside Christian. While others are debarred, they may be admitted to an external partaking of the children's bread, and yet be but dogs in the sight of the heart-searching God: Luke 12:26, "Then shall ye begin to say, We have eaten and have drunk in thy presence, and thou hast taught in our streets." Matth. 22:13, "And he saith unto him, Friend, how camest thou in hither, not having a wedding-garment? and he was speechless. Then said the king to the servants, bind him hand and foot, and take him away, and cast him into outer darkness, there shall be wailing and gnashing of teeth." A competency of knowledge, with an appearance of seriousness of an holy life, will entitle persons to this privilege before the church, who can judge only by the outward appearance; but he is a true Christian who is admitted to communion with God in that ordinance: Cant. 5:1, "I am come into my garden, my sister, my spouse, I have gathered my myrrh with my spice, I have eaten my honeycomb with my honey. Eat, O friends, drink, yea, drink abundantly, O beloved." In this matter, the inside Christian goes beyond the outside one. The outside Christian gets the token from men, the inside Christian has also the Lord's token. The one only eats the bread of the Lord, the other, with it, eats that bread which is the Lord: John 6:57, "He that eateth me, he shall live by me;" he feeds by faith on a crucified Christ, unites with him, as partaking of his Spirit, of all the benefits of his purchase, to his spiritual nourishment, and growth in grace. The one is held in the outer court, the other is admitted into the inner, and is there feasted in greater or lesser measures. The lusts of the former are strengthened by the abuse of that ordinance, those of the latter are weakened by the holy use of it.—I observe,
II. That he is not a true Christian, whose outward man only is cleansed from the gross pollutions of the world, but he whose inward man is also cleansed. Saving grace penetrates to the inside, and stays not in the outside only: Psalm 24:3–4, "Who shall ascend into the hill of the Lord? and who shall stand in his holy place? He that hath clean hands, and a pure heart, who hath not lifted up his soul unto vanity, nor sworn deceitfully." A person may be clean from gross pollutions of the outward man, and yet be but an outward Christian; no swearer, liar, Sabbath-breaker, fornicator, &c., and yet no Christian, Luke 14:1. Negative holiness and outside religion, though the want of it will damn the profane, 1 Cor. 6:9, 10, yet the having it will not keep the outside Christian from ruin. A blameless life in the world, though good in itself, yet comes not the length of true Christianity. There are several things beside saving grace, that may in some measure cleanse the conversation from gross pollutions.—Among others, there is,
1. Good education, and good company, as in the case of Joash under the tutorage of Jehoiada. This may chain men's lusts, though it cannot change their nature; their heart is of an apish nature, apt to follow example. Though readily the worst example is the most taking, yet good example has a mighty influence, especially when persons are brought up with it from their childhood.—There is,
2. A good natural temper and disposition. Many a person is more indebted to his natural temper, than to the tenderness of his conscience, for his cleanness from gross pollutions. It is evident, that several persons who have no real religion, nay, nor even the form of it, may be sober, as it would be a pain and a torment to them to go to the extravagant courses in which others indulge themselves. But no man is born a true Christian, as he is with his natural temper; religion in reality is a supernatural temper: 2 Pet. 1:4, "Whereby are given unto us exceeding great and precious promises, that by these ye may be partakers of the divine nature, having escaped the corruption that is in the world through lust."—There is,
3. Their being kept out of the way of temptation. It is a mercy to be so kept; but while people's corruptions are not tried with a suitable bait, they cannot so well know what influence the commandment has or has not upon them. The cleanness of the outward conversation of many is owing more to those circumstances in which they were placed in the world, than to any gracious disposition; as may appear from the case of some who kept right as long as they were not tried, but so soon as the trial of their corruptions comes they give way.—There is,
4. The workings of a natural conscience under the common influences and convictions of the Spirit, and a rousing ministry: Mark 6:20, "For Herod feared John, knowing that he was a just man, and an holy, and observed him: and when he heard him, he did many things, and heard him gladly." The preaching of the word sometimes serves to embalm dead souls, who are never by it quickened. It also sets the natural conscience a-working to purify the outward man, while the inner is never renewed. It brings on many so far, as that they are not far from the kingdom of God, who yet never have power to go forward to it.
5. Self-love may do it, in so far as a regard to their soul or body, credit or reputation, may move men to all this. Fear of punishment, and hope of reward, are powerful incentives, where God's authority is but little valued; nay, some reigning lust, as covetousness, pride, or ambition: Matth. 6:2, "Therefore, when thou dost thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues, and in the streets, that they may have glory of men. Verily, I say unto you, they have their reward." But what avails all this to salvation, while the hidden man of the heart is sunk in pollutions before the all-seeing God, while the man is as a painted sepulchre, fair without, but within full of rottenness: Ezek. 8:12, "Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, the Lord seeth us not; the Lord hath forsaken the earth." It is a weak evidence to lean to outward religion. But the true Christian has this cleanness of the outward conversation, and besides goes farther than the outward Christian in that point, in two particulars.
(1.) The inside Christian joins internal purity to external: Psalm 24:4, "He that hath clean hands, and a pure heart, who hath not lifted up his soul to vanity, nor sworn deceitfully." Matth. 5:8, "Blessed are the poor in heart, for they shall see God." He does not sit down contented with outside purity, as the other does, but his chief concern is the heart, the fountain of all impurity of life. And though the world cannot charge him with any gross pollutions, he finds he has work enough to do with the blind mind, the rebellious will, and the carnal corrupt affections. He accordingly strives to get them mortified: Gal. 5:24, "And they that are Christ's have crucified the flesh, with its affections and lusts." Though the world sees not, yet, since God sees the disorder of his heart, that is enough to humble him, and give him new errands to Christ for his blood and Spirit.
(2.) Even his external purity is from religious motives, springs, and principles. Thus Joseph, Gen. 39:9, "How can I do this great wickedness, and sin against God?" In this he serves God, while in it the outward Christian does but serve himself. It is God's authority that sways him to it; though his natural inclinations be to break out, yet the fear of God in his heart does restrain him. And if he be surprised into temptations, the offence and dishonour to God weighs more with him than all the shame and loss in the world which he incurs.
From all which we may learn, that certainly they are not true Christians, who are profane in their walk, whose conversation is not so much as cleansed from gross pollutions, such as cursors and swearers, drunkards, mockers at religion, obscene speakers, unclean persons, &c. Gal. 5:19, 20, 21. These bear the devil's mark on their foreheads, Isa. 3:19; and have not so much as the rude draughts of the form of godliness.—Hence,
Let no man value himself on the cleansing of the outward man from those pollutions, for a person may go all that length, and much farther, and yet be a cast-away. Religion is much deeper than this is, and is more inward. What the world observes least, God looks most to. Therefore study the inwards of religion, truth and purity in the inward parts.
SERMON XXXII
THE SAME SUBJECT CONTINUED
For he is not a Jew which is one outwardly, neither is that circumcision which is outward in the flesh. But he is a Jew, which is one inwardly, and circumcision is that of the heart, in the Spirit, and not in the letter, whose praise is not of men, but of God. - ROM. 2:28, 29
HAVING, in the preceding discourse, considered the two first propositions which I laid down for illustrating the second doctrinal point, I go on to the
III. That he is not the true Christian who only performs the duties of external obedience, bat he who also with them joins the duties of internal obedience. It is not the outward duties of obedience, but those which are inward, which constitute a true Christian. A hypocrite may go the whole round of outward duties, and thus have a form of godliness, so as, to the View of the world, he appears nothing short of the true Christian.—Thus, for instance,
1. A man may perform the external duties of righteousnoss and morality towards his neighbour, and yet be no more than an outward Christian. He may be just in his dealings with men: Luke 18:11, "The Pharisee stood and prayed thus with himself, God, I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this publican." He may be liberal and abundant in mercy towards the needy, 1 Cor. 13:3, and yet after all no true Christian. True Christianity makes a good neighbour, makes him abhor every unjust and dishonest thing, it renders him true to his word, and upright in his dealings in the world; but when a man has this and no more, he has but one half, and hardly the half, of what is necessary to make a true Christian.—Besides this,
2. A man may perform the outward duties of piety towards God, yet after all be but an outside Christian. For pointing out the hypocrite's attainments in this respect, I would have you consider,
(1.) That persons may attend public ordinances, and not only so, but they may be very punctual in their attendance; they may be far from loitering away Sabbaths at home, or from satisfying themselves with a partial attendance, as in Isa. 58:2, "Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of our God." They may behave themselves gravely and attentively, and neither be sleepers nor gazers, far less laughers at ordinances, and yet after all nought in God's esteem: Ezek. 33:31, "And they come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them; for with their month they shew much lore, but their heart goeth after their covetousness." They may be at much pains in following ordinances from place to place: John 6:24, 26, "When the people, therefore, saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus.—Jesus answered and said unto them, Verily, verily, I say unto you, ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled." They may talk well of what they hear, and after all be but outside Christians: 1 Cor. 13:1, "Though I speak with the tongues of men or of angels, and have not charity, I am become as a sounding brass or a tinkling cymbal."—Consider,
(2.) That they may be praying persons, and so carry religion into their families, and into their closets: Jer. 12:2, "Thou hast planted, yea, they have taken root; they grow, yea, they bring forth fruit; thou art near in their mouth, and far from their reins." Even secret prayers, where no eye but the Lord's doth see, is a piece of bodily exercise, not beyond the walk of a hypocrite, which an awakened conscience may put a person upon at first, and other selfish principles may keep them at it. They may be persons of many prayers, not like those who pray some, but who indeed pray much: Heb. 12:17, "For ye know how that afterwards, when he would have inherited the blessing, he was rejected, for he found no place of repentance, though he sought it carefully with tears."—Consider,
(3.) That they may not only do much, but they also may be sufferers for religion, suffering not only to the spoiling of their goods, but even unto death, and yet be naught in God's esteem; 1 Cor. 13:3, "And though I give my body to be burned, and have not charity, it profiteth me nothing." Hypocrisy is such a salamandar, as can live in the fire of persecution, of which there have been many instances; namely, of such whom the violent wind of persecution has not been able to drive off the Lord's way, but the warm sun of prosperity has done their business, to their undoing.
3. They may join both the outward of the first and second tables, and yet be but outside Christians. There are some who are very upright in their dealings with men, yet have not so 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 interest will drive to it, right or wrong. Persons may even join both together, and yet be naught in God's esteem. "The Pharisee stood and prayed thus with himself, God I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican; I fast twice in the week, I give tithes of all I possess," Luke 18:12, "Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless," Phil. 3:6.—All this may be, and yet not beyond the boundaries of Pharasaical righteousness: Matth. 5:20, "Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven." The reason of this is manifest, namely, that all these things being but bodily exercises, are within the compass of nature, and do not require any supernatural grace to the bare performance of them; if the conscience be in any measure awakened, persons may thus be influenced to perform them; and custom may so habituate them, that the performance may be consistent enough with the reign of sin in the heart. But he only is a true Christian who joins internal to external obedience: spiritual exercise to bodily exercise in religion. The inside exceeds the outside Christian in various particulars.—As,
(1.) The inside Christian performs the duties of evangelical obedience, in subjecting his whole heart and soul to the Lord, as well as the outward man. This is the spiritual service which declares a man to be a true Christian: "God is a Spirit, and they that worship him must worship him in spirit and in truth," John 4:23, "For we are the circumcision, that worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh," Phil. 3:3. The bulk of the hypocrite's religion lies in externals, but that of the true Christian's lies in internals, in faith, love, resignation, and other parts of unseen religion. Their chief labour is with the heart, to notice the risings of corruptions, their bewailing the defects which the world cannot perceive, and mourning over the sin of their nature, the spring of all evil: Gal. 5:24, "And they that are Christ's have crucified the flesh, with its affections and lusts."
(2.) The inside Christian is unreserved and universal in his obedience, which the outside Christian never is. They have still some lusts with which they can never part, they reign in them.—Enmity against the power of godliness: 1 John 3:12, "Not as Cain, who was of that wicked one, and slew his brother; and wherefore slew he him? because his own works were evil, and his brother's righteous."—Self-seeking: John 5:44, "How can ye believe, who seek honour one of another, and seek not the honour that cometh from God only?"—Bitterness of spirit, which cannot digest the gospel command, of doing good for evil: Tit. 3:3, "For we also ourselves were sometime foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful and hating one another."—Reigning love to the pleasures of this world, and covetousness: Ezek. 33:31, "And they come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them; for with their mouth they shew much love, but their heart goeth after their covetousness." But the gracious soul's obedience is universal; all such in so far sincerely aim at every known duty, approve the holy law in every point; desiring their spirits to be conformed to it, not it to be brought down to them; lamenting from the heart their shortcoming in all points.
3. The inside Christian's obedience is son-like obedience, the other is servile and slavish. The highest principle with the hypocrite is fear of punishment, and hope of reward, Hos. 10:11; their highest end is themselves, Hos. 10:1. Jehu professed zeal for the Lord, but in effect it was but zeal for a kingdom. The inside Christian serves God as a son does his father.—Prompted by love to him, next to his command: 1 Tim. 1:5, "Now, the end of the commandment is charity, out of a pure heart, and of a good conscience, and of faith unfeigned."—Leaning on him for strength to perform his duty: Col. 3:17, "And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him."—Aiming at his honour: 1 Cor. 10:31, "Whether, therefore, ye eat or drink, or whatsoever ye do, do all to the glory of God."
From this learn, that those are inevitably exposed to death, who come not the length of the outward duties of religion, of mercy towards their neighbours, or of piety towards God. Lay this to heart, ye unrighteous, ye slighters of religion, prayerless persons, &c. Ye come not even the length of some who will fall short, and never see heaven. O! if those who do all these things be lost, what will become of you?—Ye that even come that length, lay no stress upon it, it will be but a broken reed to trust to. Duties are by no means sufficient confidences: nor in themselves, without internals joined to them, can they even be evidences of your safety. Examine not only what ye do, but how ye do it, for this last is that to which God chiefly looks.—I now come to the
IV. And last proposition, That he is not a true Christian, who has inside religion only in the letter of it, but he who also has it in its spirituality. We have pursued the nominal Christian through his outside religion, but we may not leave him here; for, as an hypocrite may go farther than mere externals, so the text pursues him for discovery, 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 Christian in the letter. He may do and have that in religion which no eye but God sees or can see, and yet be no true Christian: Jer. 17:9, 10, "The heart is deceitful above all things, and desperately wicked, who can know it? I the Lord search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings." A person may form such a fine thread of hypocrisy, as to beguile every eye but the all-seeing eye: Jer. 3:10, "And yet for all this, her treacherous sister Judah hath not turned unto me with her whole heart, but feignedly, saith the Lord." Do not think that all hypocrisy is gross dissimulation, or yet that all a hypocrite's religion lies only in his outside, and in nothing within.—For,
(1.) A natural conscience may check for heart-sins, and sins that no eye sees but God's, Rom. 2:15, "Which shew the work of the law written on their hearts, their conscience also bearing witness, and their thoughts the mean time accusing, or else excusing, one another;" and consequently must press to inward duties, according to the light. Hence there may be sorrow and grief for what is hid from all the world; since the conscience perceives that God sees it, and that he will write his indignation on it. This fire has burned in many an unsanctified breast, yet it behoved it to have a vent, though to their own shame and loss.
(2.) An unsanctified desire of salvation, in the way of the covenant of works, may carry a man to internals in religion: Rom. 10:3, "For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness 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 duties of it. Observe the case of the young man in Matth. 19:16–20. It is no rare thing to see men eager to purchase 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 durst not entertain a thought of cursing Israel; though he would fain have gained the wages of unrighteousness, if his light would have suffered him. Our Lord Christ breaks up the outer door of our understanding often while the inner remains shut. This cannot miss to have some bond on the heart, as well as on the outer man.
(4.) Even in the internals of religion, there is a letter and a spirit; there is the body or matter of the thing, and the soul and spirit of it lying in the right manner of doing it. The former is not beyond the power of nature, but the latter is; and therefore a hypocrite may come the length of the letter of internals of religion. He may have desires of good; Prov. 13:4, "The soul of the sluggard desireth," &c., though not holy desires; so in other cases.
2. The true Christian has inside religion, not in the letter only, but in the spirituality thereof: Phil. 3:3, "We—worship God in the spirit, and—have no confidence in the flesh." He does not satisfy himself with the thing itself, but labours to get it, and maintain it as of the right stamp, such as God will approve. Here lies sincerity, that ornament of all religion, or rather the spirit and life of all, John 1:47. Now, this spirituality consists in two things.
(1.) In the graciousness of the principle, 1 Tim. 1:5. Their inward religion is the fruit of their new nature influenced by the Lord the Spirit; it is natural, and not violent or forced out by terrors, or from necessity, as screening them from the wrath of God. The new nature makes it their absolute choice, in whatever circumstances they may be: whereas it is the choice of others, only because they cannot otherwise act safely.—It consists,
(2.) In the holiness of their aim: their chief aim is to please the Lord, Col. 1:10. The stress of their salvation is laid on the obedience of Christ, not their own, whether outward or inward; and hence their aim in all their duties, is not to please themselves, but him who has called them to be partakers of his glory. The hypocrite is servile in his aims to please God, as he is mercenary for his own profit, so that himself, and not God, is his chief end; but the sincere soul acts like a son, by virtue of the spirit of adoption.—From all this we may learn,
That this shews they are not true Christians, whose religion lies all in externals, and have no concern about their hearts, Matth. 23:25. A whited sepulchre is the emblem of a hypocrite, not of a true Christian. Persons also may be at much pains inwardly, who yet never come the length of the spirit of religion. What, then, will become of these, whose case is entirely confined to the outward man?—Let those who carry religion inwardly also examine well, what are the principles and ends they act from, lest their inside religion be found a spiritless, lifeless corpse of religion, the mere product of their own exertions. Such may perceive whether or not they have the spirit of religion, by,
1. Their endeavouring to approve themselves to the Lord, as an all-seeing holy God, not in some things only, but in all things, Col. 1:10. Being content to know the whole word of God as to duty, and what they know not to be discovered to them, in order to their setting about it, Job 34:32; Psalm 139:23, 24. They will know it by,
2. Their endeavouring to purge their inward, as well as their outward religion, of all carnal and selfish motives, principles, and ends, John 3:21. Self is an insinuating thing, and much of our spirituality lies in persons endeavouring to be spiritual in what they do. So short length do most come, we must be concerned to be purged from hypocrisy; it is a good sign with those who are unsatisfied with their performance of duty, and are lamenting that they are not spiritual in it, Rom. 7:22, 23.—They will know it,
3. By being denied to their outward, and also their inward religion, Phil. 3. Though they endeavour to do all as if they were to gain heaven by doing, yet they renounce all in point of confidence before the Lord, as naked and bare. This is a good sign, Matth. 5:3.
In pursuance of this point touching inside religion, I shall offer the following observations touching the hypocrite's attainments in this respect, and at the same time shew wherein the true Christian goes beyond him.
1. A person may be under heavy exercise of soul after the commission of some sin, especially a gross sin, and yet be but a Christian in the letter. This is manifest in the case of Judas. Though there are some sins, which every unsanctified heart makes no bones of yet there are some which may stick in the throat even of a person void of the grace of God; nay, more, in this exercise of soul there may be, (1.) Great restlessness and anxiety of mind, which the person cannot divert, as he was wont to do. (2.) Indignation at himself, for doing as he has done. (3.) A taking shame to himself before men, by a plain and open confession of guilt, Matth. 27:3, 4. Lastly, Strong resolutions to guard against that sin in all time to come. Thus, Exod. 9:27, in which Pharaoh was morally serious, speaking as he thought in the time.—But here there are four things wanting, which are to be found in the exercises of true Christians after their falls into sin.—There is,
(1.) Kindly humiliation of soul before the Lord. The Christian in spirit sees not only an evil in sin which affrights him, but a loathsomeness in it which turns his stomach at it, as being contrary to God's holy nature and will: Job 42:5, 6, "I have heard of thee by the hearing of the ear, but now mine eye seeth thee: wherefore I abhor myself, and repent in dust and ashes. He owns himself unworthy of God's grace, and casts himself down at the Lord's feet, stopping his mouth from quarrelling with God, however he dispose of him, Psalm, 51:4.
(2.) The dishonour done to God, and the grieving his Spirit, is what does most touch the heart of the true Christian: Psalm 51:4, "Against thee, thee only have I sinned, and done this evil in thy sight; that thou mightest be justified when thou speakest, and be clear when thou judgest." The consideration of God's glorious majesty, his loving-kindness and gracious benefits towards the person, furnish a quiver of arrows to pierce his heart, and he calls himself beast and fool for thus requiting the Lord.
(3.) No peace will that person have, but that which God himself speaks, and what flows from the application of the Redeemer's blood, Rom. 1:5. Others may be for peace at any rate, build up their peace on their sorrows, repentance, and confession; but no peace for the true Christian, till he get it under the covert of the blood of Christ, Heb. 9:14.
(4.) Their exercises under their trials drive them out of themselves to Christ for sanctification: Psalm 51:10, 11, "Create in me a clean heart, O God; and renew a right spirit within me. Cast me not away from thy presence; and take not thy holy Spirit from me;" whereas trials drive others into themselves, as resolved, that if God, for Christ's sake, will but pardon their sin, they will see to their own holiness of life; after which, in some, they issue in faithless blind vows against such and such sins, not sensible of their own weakness, and not fleeing to Christ under a sense of it. But the true Christian will be equally concerned for sanctification of his spirit, as justification of his person by blood, knowing he equally needs both.—In like manner,
2. A person may have a great struggle in himself against sin, and against temptation to it, and yet be but only a Christian in the letter. It is a dangerous mistake to think, that every inward struggle against sin is the combat between the flesh and the spirit. Herod had no small struggle with himself, before he could yield to the beheading of John, Matth. 14:9. Pilate also, before he could yield to the condemning of Christ. Nay, a hypocrite may not only have this struggle, but may carry the day against the temptation, in so much that he will not yield to it. This is clear in the case of Balaam, when all Balak's entreaties and rewards could not engage him to curse Israel.—There are five things wherein the true Christian goes beyond the hypocrite in this respect.—As,
(1.) His struggle arises from the new nature, with which he is endowed; he has an habitual bent to holiness, and an aversion to evil: Gal. 5:17, "For the flesh lusteth against the spirit, and the spirit against the flesh; and these are contrary the one to the other, so that ye cannot do the things that ye would." The hypocrite's struggle does arise only from a slavish fear, or at best from a civil disposition, which is easily overcome, as being but a part of the old nature, and so reaches but to some things.—Which brings me to observe,
(2.) That a true Christian's struggle is against all sin, every thing which is discovered by him to be sin, of whatever sort it be, whether it be of those which are more gross or more subtile, those that are brought to the light by some external action, or those that are in the soul or spirit only: thus the psalmist: Psalm 119:128, "Therefore I esteem all thy precepts concerning all things to be right, and I hate every false way." Hence the struggle of the true Christian is against unbelief, the actings and workings of self in the various shapes which it assumes, and against predominant idols. But the struggle of others is confined to the grosser kinds of sin, and is never taken up against all known sin, but only against some one lust or other, which has often at length a respite given to, or rather league concluded with it. A hypocrite gives evidence that the cause of this war is not a natural antipathy, as in the true Christian, but an accidental quarrel.
(3.) The Christian's struggle tends to the mortification and extirpation of sin, the plucking up of it by the roots, the destroying of the tree with its fruit, Gal. 5:24. It tends to no less than the perfection of sanctification, and the utter abolition of sin as the cause of this war. This the new nature lusteth and longeth after, and cannot be satisfied to lay down the sword while there is a Canaanite in the land; and since it is not obtained in this life, the war is continued till death make the sword drop, and victory is obtained: Phil. 3:13, 14, "Brethren, I count not myself to have apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark, for the prize of the high calling of God in Christ Jesus." The other is not so violent, but strives only to repress certain lusts which are troublesome or dishonourable.
(4.) The Christian's struggle prevails, to the constituting of the habitual course of his life, a holy course. This is the chief strain in which he runs on, although mixed with many slips, John 3:9, 10; so that he has that noble testimony with the apostle, "that with simplicity, and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world," 2 Cor. 1:12. But the other still lives a life habitually unholy.
(5.) The Christian's struggle is betwixt a new and gracious quality in the will, and the old corrupt inclinations, its neighbours there, whose reign is broken, though their molestation still continue; Gal. 5:17, "For the flesh lusteth against the spirit, and the spirit against the flesh: and these are contrary the one to the other; so that ye cannot do the things that ye would." But the struggle of the hypocrite is betwixt his will and his partially enlightened conscience, which takes up the cudgels against the corrupt will, and fights against it with the fire and terror of a holy law; or, at most, between a slight inclination of the will, and the reigning corrupt inclinations.—There is farther to be considered,
3. That a person may be in great concern about his state, and yet be but a Christian only in the letter. How is it possible that men living under the clear light of the gospel, can but have some touches of this? Felix was so troubled with it, that he trembled, Acts 24:25. Simon Magus, Acts 8:24. Conversion begins here in the work of conviction; but oftentimes it stops here, and goes no farther, Hos. 13:13. But I will say more than this: a person may have such an exercise on his spirit about his state, and it may be carried on from one step to another, in so much that, in his own eyes, and the eyes of others, it may be taken for the work of conversion, and yet after all he be a Christian only in the letter, and not in the spirit.—Thus, for instance,
(1.) He may have a law-work on his spirit, and yet may be no true Christian. Had not Pharaoh and Felix deep conviction? and was not Judas stung and pricked at the heart under the sense of his guilt? Legal qualms of conscience may fill a man with terrors, sorrow, and anxiety, on account of sin, who notwithstanding is never brought to Christ. The apostle tells us, Gal. 4:24, that "the law gendereth to bondage." The covenant of works bringeth forth children; but they are only bond-children, that is, slaves, not sons, in their obedience to God. There are many pangs of conscience in the world, which, though they may be taken for pangs of the new birth, are nothing other than pangs of the second death. The matter lies here: either the wound which the hypocrite gets, is over deep, as is the case when it drives the person to utter despair, as it did Judas, so that he neither closed, nor pretended to close, with Christ; or else it is not deep enough, so that the work is marred, being but superficial; and he is like the person who, without a foundation, built his house upon the sand, and the storm, whenever it arose, swept it away, Luke 6:48. Betwixt these two extremes, in the middle way, the work is carried on for making a Christian in spirit, and not in the letter only. The case of utter despair is manifest; but to shew that deepness of the soul's wound, which issues in conversion, which is wanting in that which only issues in a person's becoming a Christian in the letter, consider the nature of that wound which is given in the work of grace.
[1.] It brings the soul to be content to part with all sin, and to take Christ on any terms: Hos. 14:2, "Take with you words, and turn to the Lord; say unto him, Take away all iniquity, and receive us graciously; so will we render the calves of our lips." Acts 9:6, "Lord, what wilt thou have me to do?" said Paul, trembling and astonished. The man is content to expose the right-eye sin, that the Lord may pluck it out, and the right hand, that it may be cut off. But the hypocrite, with all his soul-exercise, is never brought this length. There is still some one bias of the heart or other he is never content to have corrected. There is always some idol of jealousy to be spared, some particular or other in Christ's terms of salvation to which he cannot submit, Mark 10:21.
[2.] The wound goes to the root of sin in the soul, namely, the sin of our nature; Jer. 4:3, 4, "For thus saith the Lord to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns. Circumcise yourselves to the Lord, and take away the foreskins of your hearts, ye men of Judah, and inhabitants of Jerusalem." He that is only humbled for the sins of a wicked life, and some particular lusts in the heart, which is the utmost of the hypocrite's attainment, in him the serpent's heel may be bruised, but not his head. The sin of our nature is the great reigning sin, and in the work of grace the Lord strikes at that particularly, and makes the soul feel the intolerable weight of it: Rom. 7:24, "O wretched man that I am! who shall deliver me from the body of this death?" But as long as heart-corruption is untouched, as the man recovers his peace, his sin will recover its strength.
(3.) The wound brings the soul to a sense of its absolute need of Christ, and his whole salvation, for justification and also for sanctification. This is the issue of kindly soul-exercise, namely, that thus a person becomes poor in spirit, which the exercise of the hypocrite never brings him to: Matth. 5:3, "Blessed are the poor in spirit for theirs is the kingdom of heaven." Right soul-exercise carries a man out of himself to Christ for righteousness, roots up his confidence in himself, in his best duties and dispositions, &c., breaks the marriage between him and the law, that he may be married to Christ, without anything whatever to recommend him: Gal. 2:19, 20, "For I, through the law, am dead to the law, that I might live unto God. I am crucified with Christ; nevertheless I live, yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me." He also depends on Christ for sanctification, being persuaded of his utter inability to do any good: Rom. 7:18, "For I know that in me (that is, in my flesh) dwelleth no good thing." And under the sense of this, the soul lies down at the Lord's feet, as in Jer. 31:18, "Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke; turn thou me, and I shall be turned, for thou art the Lord my God."
(2.) A person may have a common illumination in the knowledge of Christ, and yet be but a Christian only in the letter: Heb. 6:4, "For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, &c., if they fall away, to renew them again to repentance." They may have such knowledge of Christ in his natures, person and offices, as may enable them even to teach others, and edify them in the knowledge of Christ, and yet be no true Christians themselves. Such were Judas, Demas, and thousands of others in other ages of the Church. Great gifts may be without grace; and there may be much heat, where there is no sanctified warmth.—But there is a saying illumination, communicated to all true converts, of which others never partake: John 4:10, "Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldst have asked of him, and he would have given thee living water." And it has these three characters.
(1.) Saving illumination discovers to the soul such a suitableness in the mystery of Christ to the divine perfections and the sinner's case, that the soul heartily falls in with, and acquiesces in the glorious device of salvation by infinite wisdom: 1 Cor. 1:24, "But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God." They see that there is nothing wanting in it, which is necessary to promote God's honour, or to answer their own miserable case, but that it has a perfect suitableness to both; so that their awakened consciences may find complete rest there; and hence they lay themselves wholly for rest upon it, while the consciences of others, being awakened, and their minds being still blinded, they never go to him only for rest, but at best mix their own righteousness with his, and dare not trust to his righteousness alone.—Saving illumination,
(2.) Discovers such a transcendent glory and excellence in him, as that the soul is made content and determined to part with all for him: Phil. 3:8, "Yea, doubtless, and I count all things but loss, for the excellence of the knowledge of Jesus Christ my Lord, for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ." It is a sad, but common question in the hearts, though, it may be, not in the mouths, of unrenewed sinners, Song 5:9, "What is thy beloved more than another beloved, O thou fairest among women? what is thy beloved more than another beloved, that thou dost so charge us?" Certain it is, that the most refined hypocrite has always something that to him is dearer than Christ, and which has more of his heart than He has. But the soul enlightened with the light of life, beholds that in him which darkens all created excellence, as the rising sun makes the stars hide their heads; so that they will part with all lawful, as well as unlawful enjoyments, to win him, Luke 14:26.
[3.] Saving illumination discovers such a fulness in him, that the heart takes up its everlasting rest in him: Psal. 73:25, "Whom have I in heaven but thee, and there is none upon earth that I desire besides thee." The returning prodigal sees bread enough and to spare in his father's house; and the true convert sees a rest to his heart, as well as for his conscience, in Christ, so that he is brought to be content with him alone, as seeing him to be all in all. But this the hypocrite never comes to; the divided heart must have Christ, and also some lust or other, or else no contentment.
(3.) A person may give a consent to the covenant, and in some sort close with the Lord in his covenant, while, after all, he may be only a Christian in the letter; and thus the work of conversion may seem to be completed, as it would really be if they were sincere in so doing. A hypocrite may expressly and solemnly covenant with God, by word or by writ, and thus engage to be the Lord's. This is evident from the practice of the Israelites: Exod. 14:8, "And all the people answered and said, All that the Lord hath spoken, we will do. And Moses returned the words of the people unto the Lord."—Here we may observe, how full they are in their consent and engagement, "All that the Lord hath spoken, we will do." See also Exod. 20:19. But mark the Lord's own verdict on this covenanting; Deut 5:29, "O that there were such an heart in them, that they would fear me, and keep my commandments always, that it might be well with them, and their children for ever!" Not only may all this be classed among the externals of religion, but I shall add, for illustration, that persons may be morally serious in their consent to the covenant, that is, thinking and resolving in the time to do as they say. Moral seriousness is opposed to gross dissimulation, which there was no place for here, Deut. 5:24. Yet it may be where there is no sincerity, Psal. 78:37. Of the same people it is said, "For their heart was not right with him, neither were they stedfast in his covenant." Hypocrites, in this case, are like those who, out of mere simplicity, and ignorance of the worth of a thing, offer to buy it; but if they really knew what it could not be sold under, they would never once bid for it.—They may also consent to the covenant out of a real sense of their sin and misery, and a conviction of their need of a Mediator, as in Exod. 20:19, "And they said unto Moses, Speak thou with us, and we will hear; but let not God speak with us, lest we die." There was the mountain on fire, for a tribunal; the voice of a trumpet, summoning the criminals; terrible thunders, to pronounce the sentence of death against them. This filled them with horror and fear of death, and shewed them the need of a Mediator. But there are three things in which the Christian in spirit goes beyond the Christian in the letter, in this point,
[1.] He engages freely and heartily to the Lord in his whole covenant. The hypocrite is but dragged and forced into it, when the matter is seriously considered. They are not a willing people: Psalm. 78:34, 36, 37, "When he slew them, then they sought him; and they returned and inquired early after God. Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues. For their heart was not right with him, neither were they stedfast in his covenant." I doubt not but a hypocrite may be very hearty in his consent to receive the comforts of the covenant: Matth. 13:20, 21, "But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it. Yet he hath not root in himself, but dureth for a while." But if he consider the duties of the covenant, there he sticks, and can come no other way to the whole covenant, but as he is dragged: Rom. 8:7, "Because the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be."
When the Spirit enters into a person's heart, he takes such hold of it, that the person is overcome by grace into willingness. Thus it is said, Jer. 31:3, "Yea, I have loved thee with an everlasting love; therefore, with loving-kindness have I drawn thee." Then the person pours out his heart like water: Psalm 62:8, "Pour out your heart before him: God is a refuge for us." Terror may begin the work, but love crowns it: Hos. 2:14, "Therefore, behold I will allure her, and bring her into the wilderness, and speak comfortably unto her."
(2.) While the person's heart consents to the covenant with the Lord, it is divorced from sin; but the hypocrite consents to the covenant with a heart glued to his lusts: Psalm 45:10, "Hearken, O daughter, and consider, and incline thine ear; forget also thine own people and thy father's house." It is an ill-made second marriage, where there is neither death nor divorce from the first husband; and this is the cause of apostacy, men going back to their lusts, because they never freely parted with them. What makes a man and his lusts one, is, the greedy hold the heart takes of them; the heart cleaves to them: Jer. 8:5, "Why, then, is the people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return." But the bond is loosed by divine grace, and their liking is turned to loathing; though sin cleaves to them, they cleave not to it: Rom. 7:21, 22, "I find then a law, that when I would do good, evil is present with me. For I delight in the law of God after the inward man." In which case, it is not only put out of the life, but out of the heart.
(3.) In covenanting with God, the person resigns himself absolutely to the Lord, the hypocrite never without reserves. The sincere soul absolutely gives up itself, (1.) To the yoke of his commandments, Psalm 119:128, "Therefore, I esteem all thy commandments, concerning all things to be right, and I hate every false way." But there is some one duty or other the hypocrite's heart cannot digest, as in Mark 10:21. (2.) The soul gives up itself to the providential will of God, Luke 14:26. He is content to bear his cross, as well as to wear his crown; but there is always something in the cross to which the hypocrite cannot submit.
(4.) And lastly, A person may be in the exercise of religious duties, may be much enlarged and affected, and yet only a Christian in the letter, Heb. 6:4. Many get a taste of gospel-benefits, who never digest them, this taste arising 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. 10:9.—As to this, I would observe,
1. In the general, that a hypocrite may have a mighty enlargement in duties, and be much affected in them. That there may be a great stir and motion among the affections, while the stony heart does yet remain, is plain from the case of the stony-ground hearers, Matth. 13:20, and the many instances of joys and sorrows 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, sometimes enlarged; sometimes they drive heavily in them, sometimes they have a great deal of comfort and pleasure in them. But, do not such swallow down this as an evidence of the grace of God without examination?—To understand this, consider, that there is an enlargement in the exercise of a gift, as well as in the exercise of a grace; and the one may be mistaken for the other, 2 Cor. 2:13–15. Thus also God both enlarged and straitened king Saul in gifts: And as the gifts of others, well exercised in holy things, may greatly delight a man, as in Ezek. 33:32, "And Io, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument;" so much more may the exercise of one's own gift with ease and readiness, delight the person's self.—Consider also, that the power of a deluded fancy may produce this, as in the stony ground hearers, Matth. 13:20. As a man may have a great deal of pleasure in a dream, or in a misconception, so a deceived heart may make a person feed very sweetly upon ashes, and never suspect that there is a lie in his right hand, Isa. 44:20. 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 sorrow and darkness, Isa. 1:11.—Consider, in a word, that there are common influences of the Spirit which are not sanctifying, which may produce a mighty commotion among the affections, Heb. 6:4, 5, 6. Even signal providences will have this effect on unrenewed hearts, whether they he in mercy or in judgment: Psalm 78:34. When he slew them, then they sought him; and they returned and inquired early after God." These things come like a summer-shower, which wets the surface of the earth, and makes every channel run for a while, but is quickly again dried up.—Now, the difference between the Christian in the spirit in his gracious enlargement in duties, and the Christian in the letter in his delusive 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 Christ: 1 Chron. 29:14, "But who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee." The hypocrite's enlargements feed and nourish it, swelling the heart with pride and self-conceit: Isa. 58:3, "Wherefore have we fasted, say they, and thou seest not? Wherefore have we afflicted our soul, and thou takest 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 sinfulness, weakness, wants, and nothingness appear, notwithstanding all his meltings, mournings, humiliations, &c. But the hypocrite, the more he is enlarged, appears to himself the more worthy that Christ should do great things for him; and he becomes the less self-denied.
(2.) Gracious enlargements are sanctifying; they promote holiness in heart and life: Zech. 12:10, "And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and supplications; and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first-born." They are a burning, as well as a shining light, and make persons 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 sin more, and be more exercised to keep a conscience void of offence towards God and towards men. But delusive enlargements have not this effect. On the contrary, they readily leave people more proud, peevish, and selfish, often making them such sons of Belial, that a person cannot speak to them; and never strike at inward beloved lusts to mortify them.
2. But to be more particular,
(1.) A hypocrite may be mach affected with sorrow for sin in his duties. All mourners are not true mourners, Zech. 7:3. 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 sin. Esau was in a flood of tears, seeking the blessing. Many times, where water goes out in their case, wind enters in. It is not always humbling grace that produces tears. Some are of soft dispositions, and easily wrought upon by a melancholy object, without any efficacy of grace, like the daughters of Jerusalem, Luke 23:27, and downwards. Some, of most rugged dispositions, because their affections are vehement in any case, may be thus touched and affected, and yet there be nothing more than the product of nature. Thus, when David shewed him mercy, even Saul lifted up his voice, and wept, 1 Sam. 24:16. But the difference betwixt the Christian and the hypocrite lies here, (1.) That the chief ground of the true Christian's sorrow for sin is, the offence and dishonour done to a holy gracious God, as an ingenuous child is moved with his father's displeasure and dishonour: Psalm 51:4, "Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest." But the hypocrite's chief ground is selfish, because of the evils to which he has thereby exposed himself, whether in time or eternity. (2.) The hypocrite's sorrow is soon over; it is but a flash, and away: and he goes back again, if not to the same sins, yet to others no less offensive to God. His sorrow never goes the length to loose the bonds of wickedness; Isa. 58:5, 6, "Is it such a fast that I have chosen? a day for a man to afflict his soul? Is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to the Lord? Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?" It is not so with the godly: Lam. 3:49, 50, "Mine eye trickleth down, and ceaseth not, without any intermission: till the Lord look down, and behold from heaven." Their sorrow for sin is habitual, because the body of sin still remains, and this sorrow influences them to war against all sin.
(2.) A hypocrite may have a kind of love to God and Christ, and a desire after grace and good things. Hence Paul prays for grace to "them that love our Lord Jesus Christ in sincerity," Eph. 6:24. The Christian in the letter may say, "Lord, evermore give us this bread," John 6:34, and join the foolish virgins in their desire to partake of the oil of the wise. But the difference betwixt the Christian 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 whose hands he looks for good in time coming, either for time or for eternity, Mal. 3:1. This is to love God for one's self. But the true Christian loves him, not only because of his benefits, but because of his lovely nature, his perfect holiness, truth, hatred of sin, &c. This is to love God for himself: Psalm 30:4, "Sing unto the Lord, O ye saints of his, and give thanks at the remembrance of his holiness." And this the unholy heart can never do, Rom. 8:7, "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 strikes against that sin which most easily besets them: Rom. 7:22, "For I delight in the law of God after the inward man."—The difference lies,
[2.] That they may desire grace, for its necessity in order to save them, but not for its intrinsic beauty and likeness to the Lord: Matth. 5:7, "Blessed are they which do hunger and thirst after righteousness, for they shall be filled." It is the chief thing the true Christian desires, grace to be holy, as well as grace to be justified and pardoned: Psalm 27:4, "One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple."—The difference lies,
Lastly, That a hypocrite may have much joy and delight in the duties of religion; so had the stony ground hearers, Matth. 13:20—Isa. 58:2, "Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinances of their God; they ask of me the ordinances of justice; they take delight in approaching to God." There may be delusive raptures of joy, as well as unsound floods of sorrow. I shewed very lately the difference betwixt genuine joy and these delusive raptures. True joy riseth orderly, after a preceding rending effect on the heart, &c.; delusive joy more quickly, &c.*—I now come,
III. To make some short improvement.—I have endeavoured to lay before you the differences betwixt the hypocrite and the sincere Christian; and from the whole, I think you may carry away these lessons.—We may hence see,
1. That it is no easy thing to be a Christian. A parcel of external performances do not make a Christian, nay nor even internal things also, without the genuine spirit of duties, performances, and attainments: that the great thing which makes the difference is, not so much what is done, as how it is done, the principles, ends, manner, &c. of doing it.—We may learn,
2. That a man may go a very great length in religion, and notwithstanding be naught in God's esteem. A person may look so like a true Christian, that he may deceive both saints and sinners like him who is said to have made an image with such motion, that others thought it had life. Nay, I know not but he may deceive the devil himself: Jer. 17:9, "The heart is deceitful above all things, and desperately wicked; who can know it?" like him who is said to have painted grapes so lively, that the birds came and picked at them. He may deceive himself like the Laodiceans, and go to death with the delusion, like the foolish virgins.—We may learn,
3. That however far the hypocrite goes, the true Christian goes beyond him; and therefore we must not, we ought not, to satisfy ourselves as to the point of sincerity, unless there be something in us which is not to be found in hypocrites. And therefore I exhort you to put yourselves to the trial. Try yourselves whether you be in Christ or not, whether you be sincere Christians or not.—Consider,
(1.) True religion is very rare at all times: Matth. 7:14, "Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it." The miserable decay and untenderness among all sorts of persons, shew it to be especially rare at this time, in which we may say, "Help, Lord, for the godly man ceaseth; for the faithful fail from among the children of men," Psalm 12:1.—Consider,
(2.) That we are like to see trying times, in which the Lord will set his furnace in Zion. God has appeared often seasonably and wonderfully for our deliverance; but the generation is not bettered, but rather growing worse and worse in all points. This is a forerunner of a fearful stroke. Now, Sirs, a shew of religion may do in a time of ease and peace, but when that trial comes, it will be hard to bear up without the reality.—Consider,
(3.) That death and judgment will try us all. We may put off the trial as we will for a time, there is however no shifting of it altogether. God will not be mocked.—Consider,
Lastly, That it will be a terrible disappointment to be awakened out of dreams of heaven, by falling into hell. It will be no time to seek oil, when the Bridegroom is come, and hath shut the door. We have in view an ordinance that calls to self-examination: 1 Cor. 11:28, "But let a man examine himself, and so let him eat of that bread, and drink of that cup." Therefore bestir yourselves, and consider your state. Study the spirituality of religion, that you may thus approve yourselves to the heart-searching God. Amen.