Front matter (continued, part 31)
(2.) Secondly, In the WILL'S detestation and hatred of all sin. When the very bent and inclination of the will is set against all sin, and opposes and crosses all sin, and is set upon the ruin and destruction of all sin, then the penitent is turned from all sin, Romans 7:15, 19, 21, 23; Isaiah 30:20, "Then you will defile your idols overlaid with silver and your images covered with gold; you will throw them away like a menstrual cloth and say to them—Away with you!" Hosea 14:8, "Ephraim shall say, What have I to do any more with idols?" When the will stands upon such terms of defiance with all sin as that it will never enter into a league of friendship with any sin—then is the soul turned away from every sin. When the will is set upon avenging itself upon all sin, and upon daily endeavors to mortify and crucify all sin—then is the penitent turned from
all his sins. When those sins which were once to the will as Delilah to Samson, are now to the will as Tamar to Amnon—then is the soul turned from sin with a witness.
(3.) Thirdly, In the JUDGMENT'S turning away from all sin, by disapproving, disallowing, and condemning of it: Romans 7:15, "I do not practice what I want to do, but I do what I hate." Oh, says the judgment of a Christian, sin is the greatest evil in all the world. Sin is the only thing— which God abhors, which has brought Jesus Christ to the cross, which damns souls, which shuts heaven, and which has laid the foundations of hell. Oh, sin is the pricking thorn in my eye, the deadly arrow in my side, the two-edged sword that has wounded my conscience, and slain my comforts, and separated between God and my soul. Oh, it is that which has hindered my prayers, and embittered my mercies, and put a sting into all my crosses; and therefore I cannot but disapprove of it, and disallow of it, and condemn it to death, yes, to hell, from whence it came.
"I thus preach and thus think," says Chrysostom, "that it is more bitter to sin against Christ, than to suffer the torments of hell." Plutarch reports of Marcus Cato, that he never declared his opinion in any matter in the senate but he would close it with this passage, "Methinks still, Carthage should be destroyed." Just so, whenever a penitent looks upon his sins in his judgment, he is still saying, "Methinks these sins should be destroyed; methinks this pride, this unbelief, this earthly-mindedness, this hypocrisy, this vainglory, etc., should be destroyed."
(4.) Fourthly, In the PURPOSE and RESOLUTION of the soul, the soul sincerely purposing and resolving never willingly, willfully, or wickedly to transgress any more. Psalm 17:3, "I have purposed that my mouth shall not transgress." The general purpose and resolution of my heart is not to transgress. Though particular failings may attend me—yet my resolutions and purposes are firmly fixed against evil. Psalm 39:1, "I said I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked are before me." [The true penitent holds up his purposes and resolutions to keep off from sin, ad to keep close with God, though he be not able in everything, and at all times, to make good his purposes and resolutions, etc.]
David highly resolves so to bridle and muzzle up his mouth, that he would not break out into any impatient or unfitting speeches, that might give the wicked any advantage to reproach religion, or to blaspheme the Holy One of Israel, etc. Anselm was a man of a holy resolution: "I had rather," says he, "go to hell pure from sin, than to heaven polluted with that filth." And says another, "I will rather leap into a bonfire, than willfully to sin against God." When Valens the emperor threatened Basil with imprisonment, banishment, death: "I am resolved neither punishments nor flatteries shall silence me, or draw me to betray a good cause, or a good conscience," etc.
(5.) Fifthly, In the earnest and unfeigned DESIRES, and careful ENDEAVORS of the soul to abandon all sin, to forsake all sin, to be rid of all sin, Romans 7:22-23. Now where God sees this frame of spirit, there he will certainly pardon the failings, and pass by the imperfections of his people; and he "will spare them as a man spares his son who serves him," Mal. 3:17. Now you know, when a prudent, tender, indulgent father sees his child to fail and come short in that which he enjoins him to do—yet knowing that his desires and endeavors is to please him and serve him, he will not be harsh, rigid, sour, or severe towards him—but will spare him, and exercise much tenderness and indulgence towards him. And will God, will God whose mercies reach above the heavens, and whose compassions are infinite, and whose love is like himself, behave worse towards his children than men behave towards theirs? Surely not! God's fatherly indulgence accepts of the will for the work, Heb. 13:18, 2 Cor. 8:12, as a father will accept in his child the desire for the deed; and if there be a blemish in his child's performance, he will pity it, and cast a mantle of love over it.
A sick man is not more desirous to be rid of all his diseases, nor a prisoner to be freed from all his bolts and chains, than the true penitent is desirous to be rid of all his sins, etc.
(6.) Sixthly and lastly, In the ordinary declining, shunning, and AVOIDING of all known occasions, temptations, provocations, inducements, and enticements to sin, etc. That royal law, 1 Thess. 5:22, "Abstain from all appearance of evil," is a law that is very precious in a penitent man's eye, and commonly lies warm upon a penitent man's
heart; so that take him in his ordinary course, and you shall find him very ready to shun and be shy of the very appearances of sin, of the very shows and shadows of sin. [See Judges 23; Exod. 23:7; Proverbs 22:3, and 27:12; Proverbs 5:8.]
Job made a covenant with his eyes, Job 31:1; and Joseph would not hearken to his bold tempting mistress, to lie with her, or to be with her, Gen. 39:10; and David, when himself, would not sit with vain people, Psalm 26:3-5; and at another time he refused to take the threshing-floor, oxen, and threshing instruments of Araunah as a gift—but would buy them, because he would avoid the very show of covetousness, as some conceive, 2 Sam. 24:20, seq. Austin being often ensnared in uncleanness in his younger days before his conversion, he was exceeding careful to avoid all occasions of it afterwards.
Now a true penitential turning from all sin lies in these six things, and therefore you had need look about you; for if there be any one way of wickedness wherein you walk, and which you are resolved you will not forsake, you are not true penitents, and you will certainly lose your souls —and all the great and glorious things of another world.
Answer 3. A true penitential turning is a CONSTANT and CONTINUED turning from sin, 2 Chron. 7:14. As it is total in respect of the act, so it is final in respect of the time. True repentance takes an everlasting farewell, an everlasting adieu of sin. It says with the spouse, Cant. 5:3, "I have put off my coat, how shall I put it on?" I have found the pain of sin, I have put off the garments of the old man, the rags of old Adam, and how shall I put them on again? The burnt child will dread the fire. Though you urge him to it ever so frequently, ever so strongly, ever so rhetorically—yet he will tell you he has smarted for it, he has paid dear for it, and therefore you must excuse him; he has peremptorily resolved, nay, he has seriously vowed against it; and though he be never so much entreated, and by variety of arguments importuned—yet still he remains inexorable.
A Christian that has truly repented, is so sensible of the freeness and sweetness of the grace of God on the one hand, and of the weight of sin and wrath of God on the other hand—that he is highly resolved never to have any more to do with idols, never to meddle more with those burning
coals, Psalm 40:12, Hos. 14:8. True repentance is a continued act, "a repentance never to be repented of." The true penitent is every day aturning further and further from sin, and nearer and nearer to God. There is nothing that fetches so many tears from a penitent man's eyes, nor so many sighs and groans from a penitent man's heart, as this—that he can get no further off from sin, and that he can get no nearer nor no closer to God.
Repentance for sin—and a willing continuance in sin—cannot consist in the same person. A sincere penitent makes as much conscience of repenting daily, as he does of believing daily; and he can as easily content himself with one act of faith, or love, or fear, or hope, or joy, or obedience, as he can content himself with one act of repentance. "My sins are ever before me," Psalm 51:3. This is the voice of every true penitent: "Oh that I might sin no more! Oh that I might never more dishonor God! Oh that I might never more walk contrary to Jesus Christ! Oh that I might never more grieve the Spirit of grace!" To sin is common to man, yes, to the best man in all the world; but to continue in a course of sin, is only proper to a wicked man. [1 John 1:8, 10, 5:19; Isaiah 28:15, 18; Psalm 139:24; Romans 7:22-23.]
To err and sin—that is human; but to maintain a league or friendship with sin—that is diabolical. Though a true penitent dares not continue in a trade, a path of sin, while he lives in this world—yet sin will continue in him while he continues in this world. Though sin and grace were not born together, and though sin and grace shall never die together—yet while a penitent man lives in this world they must live together. It is one thing for sin to continue in us—and it is another thing for us to continue in sin.
The apostle having closed the fifth chapter of his Epistle to the Romans, in the triumph of gospel grace, that "As sin has reigned unto death, so grace might reign through righteousness unto eternal life by Jesus Christ our Lord," begins the next with a prevention of the abuse of this grace "What should we say then? Should we continue in sin in order that grace may multiply? Absolutely not! How can we who died to sin still live in it?" Romans 6:1-2. To live in sin, in the face of gospel grace, is most unreasonable; and to a gracious and sincere nature, impossible. The very question implies a kind of impossibility. Such as were once dead in sin,
and now by gospel grace are dead to sin—such can no longer continue in sin.
Look! as it is not the mere falling into the water which drowns a man— but his lying and continuing in it; so it is not a mere falling into sin that damns a man, that drowns a man, that everlastingly undoes a man—but his living in it, his continuing in it. It is bad to sin—but it is infinitely worse to continue in sin. The first best is not to sin, the next best is not to continue in sin, no not for an hour, as Paul speaks in another case, Gal. 2:5, "To whom we gave place by subjection, no not for an hour." Certainly to argue from gospel mercy to sinful liberty, is the devil's logic. The more a man lives in the sight of gospel grace, the more sin will be discountenanced, resisted, hated, and totally displaced. A man may as truly assert that water burns, or that fire cools, or that the sun darkens the air, as he may assert that the sight, sense, or sweet of gospel grace will breed security or carnality, looseness or wickedness, in a gracious heart.
The true penitent never ceases repenting, until he ceases living. He goes to heaven with the joyful tears of repentance in his eyes. He knows that his whole life is but a day of sowing tears, that he may at last reap everlasting joys. True repentance makes a final and everlasting separation between sin and the soul. It makes such an absolute and complete divorce between sin and the soul, and casts them so far asunder, that no power nor policy can ever bring them to meet as lovers together. The true penitent looks upon sin as an enemy, and deals with it as Amnon dealt with Tamar: 2 Sam. 13:15, "Amnon's love turned to hate, and he hated her even more than he had loved her. 'Get out of here!' he snarled at her." And just thus does the penitent soul behave towards sin. He who truly repents, so turns from his sins, that he never returns to the bondage and service of his sins any more, Isaiah 30:22, "Then you will defile your idols overlaid with silver and your images covered with gold; you will throw them away like a menstrual cloth and say to them—Away with you!" Isaiah 1:16, Psalm 85:8.
But now the repentance of hypocrites is not constant—but inconstant; it is not steadfast—but unstedfast; it is not permanent—but transient; it is quickly on, as quickly off. "Come," say they, in that Hosea 6:1, "and let us return unto the Lord." But verse 4, "O Ephraim! what shall I do unto you?
O Judah, what shall I do unto you? for your goodness is as a morning cloud, and as the early dew it goes away." The hypocrite's repentance is like Jonah's gourd, which came up in a night—and perished in a night, Jonah 4:10. A hypocrite's repentance springs from mutable grounds, causes, considerations and circumstances; and therefore it is compared to a deceitful bow, Hosea 7:16; it is as variable as the wind. A hypocrite is only constant in inconstancy, Psalm 78:8, "whose spirit was not steadfast with God." Verse 37, "Neither were they steadfast in his covenant," etc. A hypocrite puts off his sins in the day of adversity, as he does his garments when he goes to bed, with an intent to put them on again in the morning of prosperity. Verse 34-36, When God killed some of them, the rest finally sought him. They repented and turned to God. Then they remembered that God was their rock, that their redeemer was the Most High. But they followed him only with their words; they lied to him with their tongues. Their hearts were not loyal to him. They did not keep his covenant."
In the language of the blessed Scripture, he is a dog that returns to his vomit again—and such a dog was Judas; and he is a swine that returns to the wallowing in the mire again—and such a swine was Demas; and such dogs and swine are all hypocrites, 2 Peter 2:20-22. It is an extraordinary vanity in some men to lay aside their sins for a time—but with a purpose to return to them again; as they fable it of the serpent that lays aside his poison when he goes to drink, and when he has drunk he returns to it again. It is a sad and sore evil, when men say to their lusts, as Abraham said to his servants, "Abide here, and I will go and worship—and return again unto you," Gen. 22:5. Doubtless such souls are as far off from sound repentance as light is from darkness, or as hell is from heaven, etc.
Question. But in what respects is a true penitential turning from sin such a turning from sin as never to return to sin any more? in what respects is the penitent's turning from sin a continued and steadfast turning from sin? etc.
Answer. This is a very sober, serious, weighty question, and bespeaks a very sober, serious, and satisfactory answer, and therefore I would answer the question, (1.) negatively; (2.) Positively, etc.
[1.] Negatively, It is not such a turning from sin—as never more to sin.
1 Kings 8:46, "For there is no man who sins not." Proverbs 20:9, "Who can say, I have made my heart clean? I am pure from my sin?" Proverbs 24:16, "A just man falls seven times, and rises again." Eccles. 7:20, "For there is not a just man upon the earth who does good, and sins not." Luke 17:4, "If he sins against you seven times in a day, and seven times in a day turn again unto you, saying, I repent, you shall forgive him." Mat. 18:2122. "Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him; until seven times? Jesus says unto him, I say not unto you, until seven times—but until seventy times seven." James 3:2, "For in many things we all stumble." 1 John 1:8, "If we say we have no sin, we deceive ourselves, and the truth is not in us." Verse 10, "If we say we have not sinned, we make him a liar, and his word is not in us." And what did the continual burnt-offering which was to be daily made import—but a daily sinning, and expiating of it? etc., Num. 28:3.
Such is the universal corruption of human nature, that the souls of the best, of the purest, and of the holiest men in the world, do from day to day, yes, from moment to moment, contract some filth and uncleanness. The choicest saints can never acquit themselves from sins of infirmity, such as do inevitably and inseparably cleave unto the best of men, especially considering the state and condition wherein they are, carrying still about them corrupt flesh and blood.
Methodius compares the inbred corruptions of man's heart to a wild figtree, growing upon the wall of some goodly temple or stately palace, whereof although the main trunk of the stem is broken off, and stump of the root be plucked up—yet the fibrous strings of it piercing into the joints of the stone-work, will not be utterly extracted—but will be ever and anon shooting and sprouting out, until the whole frame of the building be dissolved, and the stone work thereof be disjointed and pulled in pieces.
[2.] It is not such a turning from sin, as that the true penitent shall never relapse into the same kind of sin any more; for a true penitent may fall into the same sin again and again.
It was a sin for the disciples to sleep when Christ had commanded them to watch and pray—and yet they slept again and again, Mat. 26:40-45.
The prophet Jonah was a holy man, and yet he relapsed into anger and discontent with God again and again; he was discontent with the work God set him about; therefore he flies to Tarshish, Jonah 1:2-3; and sorrows for it, and confesses that those who "trust upon lying vanities forsake their own mercies," chapter 2:8; and yet when God had showed mercy to Nineveh, he was exceedingly discontented with God again: Jonah 4:1, "But it displeased Jonah exceedingly, and he was very angry." And when the Lord, who might have sent him to his grave, or affrowned him to hell, reasons lovingly, sweetly, and mildly with him, to take him off from his angry passion, chapter 4:3-4, and provides for him in his extremity; yet upon a very small occasion, namely, the taking away of a gourd or shrub, which God did to convince him of his folly and waspishness of spirit—he breaks out again into the same passion, or worse, as if he had never seen the evil of it, or been humbled for it: Jonah 4:8-9, "I do well to be angry, even unto death."
And that is very considerable that Job speaks concerning his friends: Job 19:3, "These ten times have you reproached me—yet are you not ashamed." It is a sin to reproach any man; it is a greater to reproach a godly man; but yet greater to reproach a godly man under sad and sore afflictions; but yet greatest of all to reproach a godly man under his sufferings, often, frequently; yet, says Job, "These ten times have you reproached me;" and yet Job's friends were not only godly—but eminently godly. By this sad instance it is evident, that gracious men, yes, that men eminently gracious, may fall into the same sin again and again, yes, ten times, that is, often.
Though Christ told his disciples that his kingdom was not of this world— yet at three several times their pride and sinful ambition put them upon striving for pre-eminence and worldly greatness. [John 18:36; Mat. 18:14; Mark 9:34; Luke 9:46, and 22:24, 26.]
King Jehoshaphat, though he was a godly man—yet he joins affinity with that wicked Ahab, for which he was sharply reproved by the prophet: 2 Chron. 19:2, "And Jehu went out to meet him, and said to king Jehoshaphat, Should you help the ungodly, and love those who hate the Lord? therefore is wrath upon you from the Lord." Now, though this gracious prince was thus reproved and saved, even by a miracle of mercy —2 Chron. 18:1-3, 30-31 compared;—yet soon after he falls into the same sin again, and joins himself with Ahaziah, king of Israel, who did very wickedly, 2 Chron. 20:35-36, and for which he is severely reproved in verse 37. "Then Eliezer prophesied against Jehoshaphat, saying, Because you have joined yourself with Ahaziah, the Lord has broken your works. And the ships were broken, that they were not able to go to Tarshish."
Lot was twice overcome with wine.
Abraham, though the father of the faithful—yet falls once and again into the same sin: Gen. 12:11-13, compared with chapter 20:1-4, 13. Peter falls once and again into the same sin.
John twice worshiped the angel.
Samson, who is by the Spirit of the Lord numbered among those worthies of whom this world was not worthy, Heb. 11:32-33, 38, fell again and again into the same gross sin, as is evident in the 14th, 15th, and 16th chapters of the book of Judges.
And the church confesses, that their backslidings are many, Jer. 14:7.
By all which it is most evident, that godly men may fall again and again into the same sin; and no wonder, for though their repentance be ever so sincere and sound—yet their graces are but weak, and their mortification but imperfect in this life, and therefore it is possible for a gracious soul to
fall again and again into the same sin. If the fire be not wholly put out, who will think it impossible that it should catch, and burn again and again?
I readily grant that the Lord has graciously promised to heal the backslidings of his people; Hosea 14:4, and so Jer. 3:22, "Return, O backsliding children, and I will heal your backslidings." See Jer 3:1, 4-8, 12, 14. But I can nowhere find in all the Scriptures, that God has engaged himself by any particular promise or promises, that Christians truly converted, truly penitent, shall never fall again and again into the same sins after their conversion. I cannot find in all the book of God, where God has engaged himself to give such strength or power against this sin or that, as that a Christian shall be forever, in this life, put out of all possibility of falling again and again into the same sins. No person on earth can show such a promise, that when a Christian has been thus or thus troubled, grieved, humbled, or melted for his sins, that then God will assuredly preserve him from ever falling into the same sins again. The sight of such a promise under God's own hand, would be as life from the dead to all real Christians, who fear nothing more than the sin of backsliding.
Certainly, there is no such power or infinite virtue in the greatest horrors or terrors, troubles or sorrows, which the soul can be under for sin; nor in the fullest, sweetest, or choicest discoveries of God's rich grace and free love to the soul, as forever to fence and secure the soul from relapsing into the same sin again and again. Though grace is a glorious creature— yet it is but a creature. Grace is but a created habit, that may be prevailed against by Satan's temptations, and by the strong, secret, and subtle workings of sin in our hearts. But this must be carefully minded and remembered, that though the saints may and do sometimes relapse—yet they do not relapse in such a manner as wicked men do relapse. For,
(1.) First, They do not relapse voluntarily—but involuntarily. Involuntary relapses are when the resolution and full bent of the heart is against sin, when the soul strives with all its might against sin, by sighs and groans, by prayers and tears—and yet by some invincible weakness is forced to fall back into sin again, because there is not spiritual strength enough to overcome.
(2.) Secondly, They do not relapse out of choice, as wicked men do, Isaiah 66:3.
(3.) Thirdly, They do not relapse out of any delight that they take in relapsing. Witness their sad complaints, their great lamentations, and their bitter mournings over their relapses. Relapses into diseases, and relapses into sins, are more troublesome and dangerous—than they are any ways delightful, to all who are truly saved.
(4.) Fourthly, They do not relapse out of any settled purpose or resolution of heart to relapse, as wicked men do, Jer. 2:25. All the relapses of a saint are against the settled bent, bias, and resolution of his soul.
(5.) Fifthly, They do not relapse out of any love or longing to relapse, as wicked men do, who long and love to return to the flesh-pots of Egypt.
(6.) Sixthly, They do not relapse into enormities, as wicked men do, for it is not usual with God to leave his people frequently to relapse into enormities; for by his Spirit and grace, by his smiles and frowns, by his word and rod—he does commonly preserve his people from a common, a frequent relapsing into enormities, into gross wickednesses. The common and ordinary relapses of the people of God are relapses into infirmities, as idle words, anger, hastiness, rashness, vain thoughts, etc., and these God pardons in course. But the common and ordinary relapses of wicked men are relapses into enormities, into gross impieties.
(7.) Seventhly, They do not relapse habitually, constantly, as wicked men do. Their relapses are transient, not permanent; they are not the habitual course of life. A sheep may fall into the mire—but a swine wallows in the mire, etc.
[2.] But, secondly, I answer affirmatively, That notwithstanding all this—yet a true penitential turning from sin is a continued and steadfast turning from sin, and that in these five respects—
(1.) First, In respect of his habitual PURPOSE and RESOLUTION not to sin. Psalm 39:1, "I said I will take heed to my ways, that I sin not
with my tongue; I will keep my mouth with a bridle, while the wicked is before me." David resolves to lay a law of restraint upon his tongue, and to clap a muzzle upon his mouth, while he was in the presence of the wicked, who were waiting for the opportunity to lure, ensnare and entrap him. Come health, come sickness, come honor, come reproach, come poverty, come plenty, come liberty, come restraint, come life, come death —the true penitent is fixed in his purpose and resolution not to sin. Jerome writes of a brave woman, that being upon the rack, told her persecutors that they might do their worst, for she was firmly resolved rather to die than lie.
(2.) Secondly, In respect of his habitual DESIRES, which are, that he may not sin. Psalm 119:133, "Order my steps in your word, and let not any iniquity have dominion over me." David's great desire is that he may walk as in a frame, that he may walk by line and rule, exactly, accurately; and that though sin did dwell in him, that yet it might not reign in him; and though it did rebel in him, that yet it might not have dominion over him. He would have his sins to be like those beasts in Daniel, whose dominion was taken away, though their lives were prolonged for a season, chapter 7:12; Psalm 119:10, "O! let me not wander from your commandments." Verse 36, "Incline my heart unto your testimonies, and not to covetousness." Under the name of covetousness all manner of viciousness is to be understood, that being the root of all evil, 1 Tim. 6:10.
(3.) Thirdly, In respect of his habitual ENDEAVORS, which still are not to sin. The ordinary and habitual endeavors of a true penitent are still set against sin. He ordinarily rows against the stream of sin, though sometimes the stream proves too strong for him: Psalm 119:11, "Your word have I hid in my heart, that I might not sin against you." He hides the word in his heart as a treasure—that he might not lose it; and as a rule—that he might not transgress against it. The law of God kept close in the heart is the best armor against evil lusts. David locks up the law of God in his heart, as in a chest or cabinet, to secure him against Satan's ambushes and assaults on the one hand, and to preserve him from sin on the other hand. Likewise, Psalm 18:23, "I have kept myself from my iniquity."
(4.) Fourthly, In respect of his habitual HATRED of sin. Although the true penitent does sometimes sin—yet he always hates the evil he does. There is a firm and fixed hatred in his soul against sin: Psalm 119:104, "Therefore I hate every false way." Verse 113, "I hate vain thoughts." Verse 163, "I hate and abhor lying." Likewise, Romans 7:15, "The evil that I hate—that I do." A penitent heart usually rises and swells against the toad in the bosom. Some say, that there is such a native dread and terror of the hawk implanted in the dove, that she is afraid of every feather, and that she detests and abhors the very sight of any feather that has grown upon a hawk. Just so, there is such a detestation and abhorrency of sin divinely implanted in every penitent man's heart, that he cannot but hate everything that looks like it, or that belongs to it, or that comes from it.
(5.) Fifthly, In respect of his constant PATH, or continued way, or course of life, which is quite opposite and contrary to sin. Gal. 5:17, Isaiah 26:7, "The way of the just is uprightness." Proverbs 16:17, "The highway of the upright is to depart from evil." It is as common and ordinary for upright people to depart from evil, as it is for passengers to keep the king's highways. Though an upright man, through mistake or weakness of grace, or violence of temptation, may step out of a way of holiness—yet walking in a way of wickedness cannot be charged upon him: Psalm 139:23-24, "Search me, O God, and know my heart; test me and know my thoughts. Point out anything in me that offends you, and lead me along the path of everlasting life."
You know the path and practice of penitent Zaccheus, of penitent Paul, and of the penitent jailor—was quite contrary to those ways of wickedness that they had formerly walked in.
Answer 4. But fourthly and lastly, As a true penitential turning from sin is a constant and continued turning from sin—so it is also a returning to God. Sin is an aversion from God, and repentance is a conversion to God, Acts 26:18. Sound repentance is not only a ceasing from doing evil—but also a learning to do well, Isaiah 1:16-17. Repentance and turning to God are joined together, as being one and the same thing, Acts 26:20. The prodigal's repenting was his returning to his father: Luke 15:17, "When he came to himself, he said, I will arise and go to my father, and say, Father, I have sinned against heaven and before you." etc. The
Hebrew word for repentance signifies to return, implying a going back from what a man had done. It notes a returning or converting from one thing to another—as from sin to God, from evil to good, from hell to heaven.
The common call of sinners to repentance is to turn from sin, and to return to God: Isaiah 55:7, "Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord," etc. Jer. 4:1, "If you will return, O Israel, return to me—if you put your detestable idols out of my sight and no longer go astray." And so chapter 18:11, "Return you now everyone from his evil way, and make your way and your doings good." 1 Peter 2:25, "For you were as sheep going astray —but are now returned unto the shepherd and bishop of your souls." [Consult these scriptures: Isaiah 44:22, 19:22, 59:20; Hosea 3:5, 6:1, 14:1.]
It is not enough for a sinner to forsake his sins—but he must also return to the Lord. The true penitent subjects his heart to the power of divine grace—and his life to the blessed will and word of God. Look! as negative goodness can never satisfy a penitent soul, so negative goodness can never save an impenitent soul. It is not enough, O man, that you are not thus and thus bad; but you must be thus and thus good—or you will be miserable forever: Ezek. 18:21, "But if the wicked will turn from all his sins that he has committed, and keep all my statutes, and do that which is lawful and right—he shall surely live, he shall not die." Negative righteousness and holiness is no righteousness, and no holiness in the account of God. It was not the Pharisee's negative righteousness, nor his comparative goodness, that could prevent his being rejected of God, or his being shut out of heaven, or his being turned into hell, Luke 18:5, Mat. 20:13-14.
It is not enough that the tree bears no bad fruit—but it must bring forth good fruit, else it must be cut down and cast into the fire. That tree which is not for fruit—is for the fire: "Every tree which does not bring forth good fruit," says Christ, "is hewn down, and cast into the fire," Mat. 7:19. Heaven at last will be found too holy, and too hot—to hold such as please themselves, as satisfy themselves with a negative righteousness. All that negative righteousness and holiness can do, is only to help a man to
one of the coolest chambers and easiest beds in hell.
True repentance brings the heart and life, not only off from sin—but on to God also. It takes a man not only off from the ways of death—but it engages him to walk in the paths of life: Psalm 119:3, "They do no iniquity, they walk in his ways." Proverbs 13:14, "The law of the wise is a fountain of life, to depart from the snares of death." Proverbs 15:24, "The way of life is above to the wise—that he may depart from hell beneath." Psalm 34:144, "Depart from evil—and do good."
We read in Scripture of God's returning to us, as well as of our returning to God; in both there is repentance. When God returns to us—he turns from that punishment which he has threatened to unbelievers. When we return to God, we repent of the evil of sin which we have committed against him. [Gregory Nazianzen, speaking of true repentance, very aptly compares the soul to a pair of writing tables, out of which must be washed whatever was written with sin; and instead thereof the writing of grace must be written upon the soul; both being necessary to true repentance.]
The true penitent does not only sadly smite upon his thigh, and say, "What have I done?" but he also speedily faces about and cries out, "I will do so no more," Jer. 31:19. When God calls for true repentance, it is with an "Return unto me," Jer. 4:1. And when the people of God do provoke and encourage one another to repentance, it is with a "Come let us return unto the Lord," Hosea 6:1. Repentance unto life is not a turning from one sin to another sin; nor it is not a turning from profaneness to civility; nor it is not a turning from civility to formality; but it is a turning from darkness to light, it is a turning from the ways of iniquity into the ways of piety, it is a turning from sin to God, Acts 26:18.
In this respect Israel's repentance was very defective. Witness that sad complaint of the prophet: Hosea 7:16, "They return," that is, they make a show of repentance, "but not to the most High." Just so, those in Joel 2:12 have the half-turn—but returned not to the Lord with all their hearts. Just so, Jehu went far, and gave many a half-turn—but never turned to the Most High; and that was his ruin at last. Such a repentance as never brings the soul the nearer to God—is sham repentance. But that
repentance which brings the soul nearer to God—is a repentance never to be repented of.
And let thus much suffice to have spoken concerning that evangelical repentance, which has the precious promises of remission of sin and salvation running out unto it, etc.
How Far a Hypocrite Cannot Go
Several have observed how far a hypocrite may go—but my design in this chapter is to show how far a hypocrite cannot go. [It is better that a hundred hypocrites should perish, than that one poor Christian should lack his portion.—John Cotton] Many have discovered at large what a hypocrite can do—but my scope in this chapter is to show what a hypocrite cannot do. Some have showed what a hypocrite is, and I shall now show what he is not. Some have showed the several rounds in Jacob's ladder, that a hypocrite may climb up to; but my business and work in this chapter, is to show you the several rounds in Jacob's ladder that no hypocrite under heaven can climb up to.
[1.] First, A hypocrite's inside never corresponds with his outside. A hypocrite's outside is one thing, and his inside another thing. A hypocrite is outwardly clean—but inwardly unclean. He is outwardly glorious—but inwardly inglorious.
"How terrible it will be for you teachers of religious law and you Pharisees. Hypocrites! You are so careful to clean the outside of the cup and the dish, but inside you are filthy—full of greed and self-indulgence! Blind Pharisees! First wash the inside of the cup, and then the outside will become clean, too. "How terrible it will be for you teachers of religious law and you Pharisees. Hypocrites! You are like whitewashed tombs—beautiful on the outside but filled on the inside with dead people's bones and all sorts of impurity. You try to look like upright people outwardly, but inside your hearts are filled with hypocrisy and
lawlessness. Matthew 23:25-28. "You Pharisees are so careful to clean the outside of the cup and the dish, but inside you are still filthy—full of greed and wickedness!" Luke 11:39
Hypocrites are like apothecaries' gally-pots, having without the title of some excellent preservative—but within they are full of some deadly poison. They are like the Egyptian temples, which were beautiful outside —but within there was nothing to be found but serpents and crocodiles, and other venomous creatures. Hypocrites trade more for a good name— rather than for a good heart; for a good report—rather than for a good conscience. They are like fiddlers, more careful in tuning their instruments, than in watching their spirits. Hypocrites are like white silver—but they draw black lines; they have a seeming sanctified outside —but stuffed within with malice, worldliness, pride, envy, etc. They are like window cushions, made up of velvet and richly embroidered—but stuffed within with hay.
A hypocrite may offer sacrifice with Cain, and fast with Jezebel, and humble himself with Ahab, and lament with the tears of Esau, and kiss Christ with Judas, and follow Christ with Demas, and be baptized with Simon Magus; and yet for all this his inside is as bad as any of theirs.
A hypocrite is a Jacob on the outside—and an Esau within; a David on the outside—and a Saul within; a John on the outside—and a Judas within; a saint on the outside—and a Satan within; an angel on the outside—and a devil within. A hypocrite is a Jew outwardly—but an atheist, a pagan, a Turk inwardly, Romans 2:28-29.
I have read of certain idols, which on the outside were covered with gold and pearl—but within were nothing but spiders and cobwebs; a fit resemblance of hypocrites. Hypocrisy is but an outside, like cloth of arras, fair and beautiful without; but if you look to the inside, you shall find nothing but rags. That monk hit it, that said, To be a monk in outward show was easy—but to be a monk in inward reality was hard. To be a Christian in outward show is easy—but to be a Christian inwardly and really is very hard. A hypocrite's inside never corresponds to his outside; his inside is wicked, and his outside is religious. But let all such hypocrites know, that pretend sanctity is double iniquity, and accordingly
at last they shall be dealt with. "You snakes! You brood of vipers! How will you escape being condemned to hell?" Matthew 23:33.
[2.] Secondly, No hypocrite is totally divorced from the love and liking of every known sin. There is still some secret lust or other, which as a sweet morsel he rolls under his tongue, and will not spit it out, Job 20:12-14. Every hypocrite tolerates some evil or other in himself, and takes liberty to transgress. A hypocrite will make hard work to daub up his conscience, and to secure himself from the checks thereof. After once the treasurer's bag was committed to Judas' custody, after once he was chosen into that sweet office, he quickly put conscience out of office, and never left stealing and licking his fingers, while there was any money in his bag to finger.
Herod knew much, and heard John Baptist, and had some temporary affections, and did many good things, Mark 6:20. But yet (1.) he kept Herodias his brother's wife, Mark 6:17; (2.) he took away the life of John the Baptist, Mark 6:27; (3.) he sets Jesus Christ at naught, and rejected him, Luke 23:11. As fair as Herod seemed to behave—yet he lived in a known notorious sin, and unjustly murdered the messenger of God, and mocked and rejected Jesus Christ as a vile person.
Some sin or other always reigns without control in a hypocritical heart. A hypocrite always reserves one nest-egg or another in his heart or life, for Satan to sit and brood on. Jehu did many brave things—but yet he kept up the worship of his golden calves. Naaman promises high—but yet he is for bowing in the house of Rimmon. The pharisees were very devout—but yet they loved the praises of men, and the uppermost seats in the synagogues. There is never a hypocrite in the world—but will do what he can to save the life of his sin— though it be with the loss of his soul. O sirs! Satan can be contented that hypocrites should yield to God in many things—provided they will be but true to him in some one thing; for he very well knows, that one sin lived in and allowed, gives him as much advantage against the soul as more. Satan can hold a man fast enough by one sin, as the fowler can hold the bird fast enough by one claw. Satan knows, that one sin lived in and allowed, will mar all a man's sweetest duties and services; as one dead fly will mar the whole box of precious ointment, Eccles. 10:1, and as one
jarring string will bring the sweetest music out of tune.
It is said of Naaman the Syrian, that he was a valiant man, and a victorious man, and an honorable man, and a great favorite with his prince—but he was a leper, 2 Kings 5:1. Just so, it may be said of many hypocrites, they have such and such excellencies, and they perform such and such glorious duties—but they live and allow themselves in this or that sin—and that mars the beauty of all their services, Mat. 7:21-23. Satan knows, that one sin lived in and allowed, will as certainly damn a man as many; as one disease, one ulcerous part, may as certainly kill a man as many. Satan knows, that one sin lived in and allowed, will render a man as unclean in the eye of God as many.
If the leper in the law had the spot of leprosy in any one part of his body, he was accounted a leper, although all the rest of his body was sound and whole, Lev. 14. Just so, he who has the spot of the leprosy of sin allowed in any one part of his soul, he is a spiritual leper in the eye of God; he is unclean, though in other parts he may not be unclean.
If a swine does but wallow in one miry or dirty hole—it is filthy; and certainly, that soul that does but wallow in any one sin, he is filthy in the eye of God. Satan knows, that one sin lived in and allowed, will as effectually keep Christ and the soul asunder as many—as one stone in the pipe will as effectually keep out the water as many. Satan knows, that one sin lived in and allowed, will make way for many, as one thief can open the door to let in many more. Satan knows, that one sin lived in and allowed, will as certainly shut the soul out of heaven as many. One enemy may shut the door upon a man as well as many; and what difference is there between that man who is shut out of heaven for living in many sins, and he who is shut out of heaven for living but in one sin?
One sin lived in and allowed, will arm conscience against a man, as well as many. If there be but one crack in the honey glass, there the wasps will be buzzing. One sin allowed and countenanced, will spoil the music of conscience. One sin lived in and allowed, will make death as terrible and as formidable to the soul as many. One handwriting upon the wall made King Nebuchadnezzar's countenance to change, and his thoughts to be troubled, and the joints of his loins to be loosed, and his knees to be
dashed one against another, Daniel 5:5-6. Now, all this Satan knows, and therefore he labors mightily to engage hypocrites to live in the allowance of some one sin. [It is most true what Seneca, the heathen says, "he who has any one vice reigning—has all others with it."]
O sirs! remember that as one hole in a ship will sink it, and as one stab at the heart will kill a man, and as one glass of poison will poison a man, and as one act of treason will make a man a traitor—just so, one sin lived in and allowed will damn a man forever. One wound strikes Goliath dead, as well as three-and-twenty did Caesar; one Delilah will do Samson as much mischief as all the Philistines; one wheel broken spoils all the whole clock; one vein's bleeding will let out all the vitals as well as more; one bitter herb will spoil all the pottage. By eating one apple, Adam lost paradise, Gen. 3; one lick of honey endangered Jonathan's life, 1 Sam. 14:33; one Achan was a trouble to all Israel, Joshua 7; one Jonah was too heavy for a whole ship, Jonah 1; so one sin lived in and allowed, is enough to make a man miserable forever. One millstone will sink a man to the bottom of the sea as well as a hundred; so one sin lived in and indulged will sink a man to the bottom of hell as well as a hundred.
I have read of a great Roman captain, who, as he was riding in his triumphant chariot through Rome, never took his eyes off a harlot who walked along the street; which made one say, Behold how this great captain, who has conquered such and such armies—is himself conquered by one silly woman! There is never a hypocrite in the world—but lies under the conquest of one base lust or another—but lives under the reign and dominion of one sin or another. That soul that can in sincerity of heart appeal to a heart-searching God, that it is otherwise with him, namely, that he does not live nor allow himself in any one sinful way or practice, that soul, I dare assure in the Lord's name, is no hypocrite, Psalm 139:23-24.
[3.] Thirdly, As a hypocrite's heart is never thoroughly subdued to a willingness to part with every lust—so neither is his heart thoroughly subdued to a willingness to perform all known duties. Sometimes he is all for public duties—but makes no conscience of closet-duties, or of family-duties. Sometimes he is all for the duties of the first table—but makes no conscience of the duties of the second table.
And sometimes he is all for the duties of the second table—but makes no conscience of the duties of the first table. If he obeys one command—he willingly lives in the neglect of another; if he does one duty—he will be sure to cast off another. As he is not willing to fall out with every sin—so he is not willing to fall in with every duty. A hypocrite's obedience is always partial, it is never universal; he still baulks or boggles with those commands which cross his lusts.
The pharisees fasted, prayed, gave alms, and paid tithes, Mat. 23:23. Oh but they omitted "the weightier matters of the law—judgment, mercy, and faith," chap 6; and they were unnatural to parents, and under a pretense of praying, they made a prey of widows' houses, Mat. 15:4-6; under a pretense of piety, they exercised the greatest covetousness, unrighteousness, and cruelty—and that upon widows, who are usually the greatest objects of pity and charity. They made no bones of robbing the widow, under a pretense of honoring of God.
Just so, Judas, under a pretense of laying up for the poor, robbed the poor; he pretended to lay up for the poor—but he intended only to lay up for himself, and to provide against a rainy day, John 12:6. It is probable that he had no great mind to stay long with his Lord, and therefore he was resolved to make the best market he could for himself. Judas, under a cloak of holiness, practices the greatest unfaithfulness. Though the eagle soars high—yet still her eye is upon her prey; so though Judas did soar high in profession—yet his eye was still upon his prey, upon his bags; and so that he might have it—he cared not who went without it; so that he might be rich—he did not care though his Lord and his retinue grew ever so poor. Judas under all his shows and sanctity—had not so much as common honesty in him. [After some men have made a long and high profession, some one beloved lust or other, which they would never let go, parts Christ and them forever.]
Counterfeit holiness is often made a stalking-horse to much unrighteousness; but certainly it were better with the philosopher to have honesty without religion, than to have religion without honesty. A hypocrite may exercise himself in some outward, easy, ordinary duties of religion; but when shall you see a hypocrite laying the axe to the root of the tree; or be a-searching and trying his own heart; or severely judging
his bosom sins; or humbly mourning and lamenting over secret corruptions; or doubling his guards about his own soul; or rejoicing in the graces, services, or excellencies of others; or striving or pressing after the highest pitches of grace, holiness, and communion with God; or endeavoring more to cast out the beam out of his own eye, than the mote out of his brother's eye; or to be more severe against his own sins than against the sins of others? Alas! a hypocrite is so far from practicing these duties—that he thinks them either superfluous or impossible.
A hypocrite's obedience is always a limited and stinted obedience. It is either limited to such commands which are most suitable to his ease, safety, honor, profit, pleasure, etc., or else it is limited to the outward part of the command, and never extends itself to the inward and spiritual part of the command; as you may see in the scribes and pharisees. Their obedience was all outward; they had no regard at all to the inward and spiritual part of any command; as is evident in that high charge that Christ gives in against them, Mat. 6. They did not murder, they did not commit adultery; they had an eye to the outward part of the command; but Christ charges them with unjust and adulterous thoughts, unchaste glances, contemplative wickedness, speculative uncleanness, etc., they having no regard at all to the inward and spiritual part of any command.
Common grace looks only to some particular duties—but saving grace looks to all duties. Renewing grace comes off to positives as well as negatives; it teaches us to cease to do evil, and it teaches us also to do good, Isaiah 1:16-17. It teaches us to deny all ungodliness and worldly lusts, and also to live soberly, righteously, and godly in this present world, Titus 2:11-13. These words contain the sum of a Christian's duty. To live soberly towards ourselves, righteously towards our neighbors, and godly towards God—is true godliness indeed, and the whole duty of man. There is never a hypocrite in the world that can sincerely appeal to God, and say, "Lord! you know that my heart is subdued to a willingness to perform all known duties. I would willingly do the best I can to observe all your royal laws. Lord! I sincerely desire, and really endeavor to have an eye upon every command of yours, and to live up to every command of yours; and it is the real grief of my heart, and the daily burden of my soul, when I violate any of your blessed laws," Psalm 119:6; Luke 1:5-6; Acts
13:22. He who can in uprightness thus appeal to God, shall never miscarry in the eternal world. But,
[4.] Fourthly, There is never a hypocrite who makes God, or Christ, or holiness; or his doing or receiving good in his station, relation, or generation—his grand end, his highest end, his ultimate end of living in the world. Pleasures, profits, and honors—are all that the hypocrite aims at in this world; they are his trinity which he adores and serves, and sacrifices himself unto, 1 John 2:16. A hypocrite's ends are corrupt and selfish. SELF is highest end of his work; for he who was never truly cast out of himself, can have no higher end than himself. A hypocrite is all for his own glory; he acts for himself, and from himself. "Just so that I may have the profit, the credit, the glory, the applause!" this is the language of an unsound heart. [John 6:26; Mat. 6:1, 5, 16; Gal. 4:17; Isaiah 58:3; Mal. 3:14; Zech. 7:5-7; Gen. 24:21-22.] A hypocrite will seem to be very godly when he can make a gain of godliness; he will seem to be very holy when holiness is the way to outward greatness and happiness; but his religious wickedness will double-damn the hypocrite at last.
Selfish ends are the operative ingredients in all a hypocrite does. SELF is the chief engine, self is the great wheel, which sets all a hypocrite's wheels a-going. When hypocrites take up religion, it is only to serve their own turns, to bring about their own carnal ends; they serve not the Lord—but their own bellies, Romans 16:18; Philip. 3:19. They use religion only as a stream to turn about their own mill, and the better to effect their own carnal projects. Simon Magus will needs be baptized, and he is very desirous to have power to bestow the Holy Spirit to others; but his aim being only to get a name, and to get money. Peter tells him to his face, that his heart was not right in the sight of God, Acts 8:21.
No man can go higher than his principles, and therefore a hypocrite having no higher principles than himself—all he does must needs be terminated in himself. Look! as all the rivers that come from the sea do return back again to the sea, from whence they come, so all those duties which arise from a man's self, must needs center in a man's self. A hypocrite always makes himself the end of all his service; but let such hypocrites know, that though their profession be ever so glorious, and
their duties ever so abundant—yet their ends being selfish and carnal—all their pretensions and performances are but beautiful abominations in the sight of God. A hypocrite has always a squint eye—and squint-eyed aims and squint-eyed ends in all that he does.
Balaam spoke very religiously, and he multiplied altars and sacrifices; but the thing he had in his eye was the wages of unrighteousness, Num. 22-23, 2 Pet. 2:15. Jehu destroyed bloody Ahab's house, he executed the vengeance of God upon that wicked family; he readily, resolutely, and effectually destroyed all the worshipers of Baal—but his ends were to secure the kingdom to himself, 2 Kings 10. Ahab and the Ninevites fasted in sackcloth—but it was merely that they might not feel the heavy judgments that they feared would overtake them, 1 Kings 21, Jonah 3. The Jews in Babylon fasted and mourned, and mourned and fasted seventy years—but it was more to get off their chains than their sins, it was more to be rid of their captivity than it was to be rid of their iniquity, Zech. 7:5-6.
Look! as the eagle has an eye upon her prey when she flies highest, so these Jews in all their fasting, praying, mourning—they had only an eye to their own ease, deliverance, freedom, etc. In all their religious duties, they acted from evil principles, and carried on by self-respects; and therefore Daniel denies that in all that seventy years' captivity they had prayed to any purpose. "All this has come upon us—yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand your truth," Dan. 9:13. It is the end which dignifies or debases the action; which rectifies it or adulterates it; which sets a crown of honor or a crown of shame upon the head of it. He who commonly, habitually, in all his duties and services, proposes to himself no higher ends than the praises of men, or rewards of men, or the stopping the mouth of natural conscience, or only to avoid a smarting rod, or merely to secure himself from wrath to come—he is a hypocrite. The ends of a man's actions are always a great discovery either of sincerity or hypocrisy. Look! as great gifts, not sweetened with sincerity, are no ornaments to us; so great infirmities, not soured with hypocrisy, are no great deformities to us. A hypocrite's ends are always below God; they are always below glorifying of God, exalting of God, walking with God, and enjoying
communion with God. A hypocrite, in all he does—still proposes to himself some poor, ignoble, self-end or other.
But now mark, a sincere Christian, if he prays or hears, or gives or fasts, or repents or obeys, etc.—God's glory is the main end of all. The glory of God is his highest end, his ultimate end, Psalm 115:1; 1 Thess. 2:6. A sincere Christian can be content to be trampled upon and vilified, so that God's name is glorified. The bent of such a heart is for God and his glory; nothing but sincerity can carry a soul so high, as in all acts natural, civil and religious, to intend God's glory, Rev. 4:9-11. A sincere Christian ascribes the praise of all to God; he sets the crown on Christ's head alone; he will set God upon the throne, and make all other things his servants, or his footstool, Romans 14:7-8. All must bow the knee to God—or be trodden in the dirt. He will love nothing, he will embrace nothing—but what sets God higher, or brings God nearer to his heart. The glory of God is the mark which the sincere Christian has in his eye. The sincere Christian lives not to himself—but to him who lives forever; he lives not to his own will, or lusts, or greatness, or glory in this world—but he lives to God's glory, whose glory is dearer to him than his own life, 1 Cor. 10:38; Rev. 12:11.
Look! as bright shining golden vessels do not retain the beams of the sun which they receive—but reflect them back again upon the sun; so the sincere Christian returns and reflects back again upon the Sun of righteousness, the praise and glory of all the gifts, graces, and virtues that they have received from him. The daily language of sincere souls is this: "Not unto us, Lord, not unto us, Lord—but to your name be all the glory!" 1 Chron. 29:10, 18; Romans 13:7. A sincere Christian makes conscience of giving men their dues; how much more, then, does he make conscience of giving God his due, Psalm 96:7-8. Now glory is God's due. God desires nothing more than that we give him the glory due unto his name, as you may see in Psalm 29:1-2. There are three gives in those two verses: "Give unto the Lord, give unto the Lord, give unto the Lord the glory that is due unto his name." Glory is God's right, and he stands upon his right; and this the sincere Christian knows, and therefore he gives him his right, he gives him the honor and the glory that is due unto his name.
But please do not mistake me: I do not say that such as are really sincere
do actually eye the glory of Christ in all their actions. Oh no. This is a happiness desirable on earth—but shall never be attained until we come to heaven. Bye and base ends and aims will be still ready to creep into the best hearts—but all sincere hearts sigh and groan under them. They complain to God of them, and they cry out for justice, justice upon them; and it is the earnest desires and daily endeavors of their souls to be rid of them; and therefore they shall not be imputed to them, nor keep good things from them.
Take a sincere Christian in his ordinary, usual, and habitual course—and you shall find that his aims and ends in all his actions and undertakings are to glorify God, to exalt God, and to lift up God in the world. If the hypocrite did in good earnest aim at the glory of God in what he does, then the glory of God would swallow up his bye-aims and carnal ends, as Aaron's rod swallowed up the magicians' rods, Exod. 7:10-12. Look! as the sun puts out the light of the fire—so the glory of God, where it is aimed at, will put out and consume all selfish and base ends. This is most certain— that which is a man's great end, that will work out all other ends. He who sets up the glory of God as his chief end, will find that his chief end will by degrees eat out all selfish and base ends.
Look! as Pharaoh's lean cows ate up the fat ones, Gen. 41:4, so the glory of God will eat up all those fat and worldly ends which crowd in upon the soul in pious work. Where the glory of God is kept up as a man's greatest end, there all selfish and base ends will be kept down. By what has been said, it is most evident that a hypocrite in all his transactions looks at himself, and designs the advance and advantage of himself. A hypocrite is as well able to make a world, and to unmake himself—as he is able to make the glory of God, the exaltation of God—his highest end, his utmost aim, in all that he does. But,
[5.] Fifthly, No hypocrite can live wholly and only upon the righteousness of Christ, the satisfaction of Christ, the merits of Christ—for justification and salvation. The hypocritical scribes and pharisees prayed and fasted, and kept the Sabbath, and gave alms, etc., and in this legal righteousness they rested and trusted, Mat. 6, Luke 18:11-12. Ponder upon Rev. 3:16-18. Upon the performance of these and such like duties, they laid the weight of their souls and the stress of their
salvation—and so perished forever. A hypocrite rests upon what he does, and never looks so high as the righteousness of Christ. He looks upon his duties as so much good money laid out for heaven. He weaves a web of righteousness to clothe himself with. He never looks out for a more glorious righteousness to be justified by, than his own; and so puts a slight upon the righteousness of Christ: Romans 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 first step to salvation is to renounce our own righteousness; the next step is to embrace the righteousness of Christ, which is freely offered to sinners in the gospel; but these things the hypocrite minds not, regards not. The righteousness of a hypocrite is not only imperfect—but impure, a rag, a filthy menstrual rag; and therefore he who rests upon such a righteousness must needs miscarry to all eternity, Isaiah 64:6. O sirs! who will say that that man needs a Savior—who can fly to heaven upon the wings of his own duties and services? If a man's duties can pacify an infinite wrath, and satisfy an infinite justice—then farewell Christ, and welcome duties. He who will rest upon his own righteousness for eternal life and justification, must needs sit down on this side salvation; he who rests upon his duties, and who rests upon a gift of knowledge, a gift of utterance, a gift of memory, or a gift of prayer, though he may come near to heaven, and bid fair for heaven—yet he will never be able to get into heaven.
Now, how sad is it for a man to lose himself and his soul in a wilderness of duties, when he is upon the borders, yes, the very brink, of the holy land. He who rests upon anything in himself, or done by himself—as a means to procure the favor of God, or the salvation of his soul—will put such a cheat upon himself as will undo him forever. Non-submission to the righteousness of Christ keeps Christ and the hypocrite asunder. Christ will never love nor like to put the fine, clean, white linen of his own righteousness upon the old garment, the old rags of a hypocrite's duties, Rev. 19:7-8. Neither will Christ ever delight to put his new wine into such old bottles, Mat. 9:16-17. A hypocrite's confidence in his own righteousness turns his righteousness into filthiness, Proverbs 21:27.
But a sincere Christian—he renounces his own righteousness; he renounces all confidence in the flesh, Philip. 3:3; he looks upon his own righteousness as dung, yes, as dogs' meat, as some interpret the word in that Philip. 3:8. He will say no more to his duties, to the works of his hands, "You are my gods," Hosea 14:3. When he looks upon the holiness of God's nature, the righteousness of his government, the severity of his law, the terror of his wrath—he sees an absolute and indispensable necessity of a more glorious righteousness than his own—to appear before God in. A sincere Christian sets the highest price and value upon the righteousness of Christ: Psalm 71:16, "I will make mention of your righteousness, even of yours alone." Mark the emphasis doubled, "of your," and "yours alone." A sincere Christian is convinced of the nature, worth, and excellency of the righteousness of Christ, and therefore he cries out, "I will make mention of your righteousness, of yours alone."
The costly cloak of Alcisthenes, which Dionysius sold to the Carthaginians for a hundred talents, was indeed a cheap and beggarly rag in a sincere Christian's eye, compared to that embroidered mantle of righteousness that Christ puts upon his people. A sincere Christian rejoices in the righteousness of Christ above all: Isaiah 61:10, "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he has clothed me with the garments of salvation, he has covered me with the robe of righteousness, as a bridegroom decks himself with ornaments, and as a bride adorns herself with her jewels."
It is matter of joy, and a sign of great favor from the great Turk, when a rich garment is cast upon any who come into his presence. Oh then, what matter of joy must it be to a sincere Christian to have the rich and royal garment of Christ's righteousness cast upon him! Isaiah 28:16.
A sincere Christian rests on the righteousness of Christ as on a sure foundation: Isaiah 45:24, "Surely shall one say, In the Lord have I righteousness and strength." It was a very sweet and golden expression of one, when he thought himself to be at the point of death: "I confess," said he, "I am not worthy; I have no merits of my own to obtain heaven by; but my Lord had a double right thereunto; a hereditary right as a Son, and a meritorious right as a sacrifice; he was contented with the one right himself, the other right he has given unto me, by the virtue of which gift I
do rightly lay claim unto it, and am not confounded."
A sincere Christian looks upon the righteous of Christ as that which renders him most splendid and glorious in the eyes of God: Philip. 3:9, "And be found in him, not having my own righteousness, which is of the law—but that which is through the faith of Christ, the righteousness which is of God by faith." A sincere Christian looks upon the righteousness of Christ as his only security against wrath to come, 1 Thes. 1:10. Wrath to come is the greatest wrath, wrath to come is the purest wrath, wrath to come is infinite wrath, wrath to come is everlasting wrath. Now the sincere Christian, he knows no way under heaven to secure himself from wrath to come—but by putting on the robe of Christ's righteousness, Romans 13:14.