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and can never turn fin off the throne in the soul. Hence it is that every hypocrite is a flave to some luft or other; whatever be his attainments, this always remains true of him, Mark, X. 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, 6 Walk before me," Gen. xvii. 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-feeing God, to cleanse the outside of the platter, while the inside is full of ravening, whilə that is wanting which God chiefly requires and delights in ? Pfal. li. 6. how is it poffible 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, difpofitions, &c. does not lie in the letter but in something else. Cain and Abel both offered, the one acceptably, the other not, Gen. iv. 3. 4. 5. where lay the difference? The apostle Thews it, Heb. xi. 4. “ By faith Abel offered unto God a more excellent facrifice 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 hefitate 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 wrough, but how they have wrought: John, iii. 21. “ But

· he

he that doth truth cometh to the light, that his

be made manifest, that they are wrought in God.”

deeds may.

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 outfide, and letter of religion. Those surely have nothing of God, and shall never see heaven, if they change not their course of life: Matth, v. 20. « Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no cafe 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 fores, are in the body, ferving for nothing but to grieve the spirits of others who have any concern in them! What sort of Christians are prayerless persons, liars, Sabbathbreakers who loiter away whole Sabbaths, unclean persons, &c. ? 1 Pet iv. 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 fad fort of Christians, who, if they can approve themselyes to men, make it none of their business to approve themselves to God : Rev. iii. 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. xxxii.

" But if


will not do so, behold you have sinned against the Lord; and be sure VOL. II.



your fin 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 Jefus Christ according to the gospel, Rom. xi. 16. Ah! how many cast a fair cloak of profession over reigning lufts; but behold their end: Psal. cxxv. 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 Ifrael.”

II. I SHALL consider this point more particularly, and shew, in some particulars, how far one may go,


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 invifible

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 infide religion only in the letter, but he who has it also in its spirituality.-Thefe I shall illustrate in their order.-I observe,

I. THAT he is not a true Christian, who only bears the viĝble badges of Christianity, but he who, with the visible badges, also partakes of the invisible grace.-Mark, xvi. 16. “He that believeth,


and is baptised, shall be saved; but he that belie. veth not shall be damned.” The visible badges of Christianity are the facraments, baptism, and the Lord's Supper ; by partaking of these, we are diftinguished from Pagans ; but there is an invisible grace, without which these avail nothing to falvation.-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, viii. 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 fight 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 parent's 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 im. pressions of their baptismal engagements are so flight 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 invifible grace fignified by baptism. See the difference betwixt outside and inside Christians in this, Matth. iii. 11. “ I indeed baptise you with water unto repentance; but he that cometh after me is greater


N 2

than I, whose shoes I am not worthy to bear ; he shall baptise you with the Holy Ghost, and with fire." i Pei. iii. 21. “ The 'like figure whereunto even baptism doth also now fave 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 Chriftian may be baptised with water, but the inside is baptised with the Holy Ghoft, 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 foul 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 perfon may be a communicant, who is nothing more than an outside Christian. While others are debarred, they may be admitted to an external para taking of the children's bread, and yet be but dogs in the sight of the heart-searching God; Luke, xii. 26. « Then shall ye begin to say, We have eaten and have drunk in thy presence, and thou haft taught in our streets.” Matth.xxii. 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 fervants, 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


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