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THE NATURE AND IMPORTANCE OF TRUE RELIGION
THE criterion, by which we are to judge of our spiritual state, is precisely the same as that whereby we determine the nature and value of things around us. As we know the different kinds and comparative excellence of trees by their fruits, so we may ascertain by our works whether we be real, or only nominal, Christians. It is by these that we shall be tried in the last day; and, according as they have been conformable or not to the will of God, will our eternal doom be fixed. Of this we are plainly warned in the words before us; which, as they cannot be rendered more intelligible, but would rather be enervated, by any attempt to explain them, we shall endeavour to impress on our minds by an application of them to our hearts and consciences. There are three distinct characters, to whom, in prosecution of our purpose, we shall address ourselves:
I. To those who make a profession of religion, but walk unworthy of it—
[Our Lord not only intimates, but expressly declares, that there are “many” who deceive themselves in the matter of religion. It is of infinite importance therefore that we should have just and accurate notions of vital godliness; and that we should bring our experience of religion to the touchstone of God’s word. It is evident that a person may have much, which bears the semblance of piety, while he is far from feeling its genuine influence. He may say, “Lord, Lord,” that is, he may not only profess to believe in Christ, and to submit to his authority, but may profess it with considerable zeal and confidence; he may also preach, and even work miracles, in the name of Christ, and yet be destitute of that, which alone can prove him to be a true Christian. The examples of Simon Magus, and of Judas, sufficiently confirm this melancholy truth [Note: Act_8:13; Act_8:23. Joh_6:70-71. For further instances of false confidence, see Psa_78:35-36. Jer_7:4. Joh_8:39; Joh_8:41; Joh_8:44.]. It becomes us therefore to inquire, not only what notions we entertain, but what effects they produce on our hearts and lives? Are we “doing the will of God?” Are we doing it cheerfully, uniformly, progressively? Do we walk with God, setting him constantly before us, endeavouring to approve ourselves to him in all we do, and worshipping him statedly in the Church, the family, and the closet? Do we act towards our neighbour, as we, in a change of circumstances, should expect him to act towards us? Do we pay a strict regard to truth and honesty in all our dealings? Do we exercise candour in judging, patience in forbearing, kindness in pardoning, generosity in relieving? In short, is love the principle, that regulates all our conduct? And are we conscientiously discharging all our relative duties, as husbands and wives, parents and children, masters and servants, magistrates and subjects? Are we, moreover, duly attentive to the workings of our own hearts, in order to suppress the motions of pride, envy, malice, covetousness, impurity, or whatever else may defile the soul? Are we studious to mortify sin in the thought and desire no less than in its outward actings? Now such is the true way to judge of our state: for only in proportion as we are enabled to practise these duties, have we any scriptural evidence of our acceptance with God. We do not mean that the performance of these duties constitutes the whole of religion: but that our faith in Christ is of no farther value than as it manifests itself by these fruits. If we have not oil in our lamps, whereby we are enabled to make our light shine before men, we shall, like the foolish virgins, be excluded, however confidently we may knock at the gate of heaven in expectation of admittance [Note: Mat_25:11-12. Luk_13:25-27.].]
II. To those who neither practise religion nor profess it—
[The text, though not so directly applicable to persons of this description, may yet suggest to them abundant matter for most serious reflection. While some deceive themselves by a mere profession of religion, there are others who are satisfied with declaiming against hypocrites: who, because they do not pretend to any serious religion, imagine themselves absolved from all obligations to it. But if our Lord does not approve of those who externally honour him, because their lives do not correspond with their professions, can we suppose that he approves of those who openly dishonour and despise him? If they be excluded from his kingdom, shall not these also? If they be disappointed in their expectations, must not the hope of these also be as a spider’s web? If they who can appeal to the judge himself that they have done much for him, be bidden to depart, shall those, who have never done any thing for him, find a favourable acceptance? Let such persons then learn, that to hate hypocrisy in others is to little purpose, unless they hate it also in themselves. The same rule of judgment is established for all. We shall all receive according to what we have done, whether it be good or evil. There shall be one doom for those who abused the Gospel, and for those who rejected it. If to the former it shall be said, “Depart, I never knew you;” of the latter it will be said, “Bring hither those that would not that I should reign over them, and slay them before me.”]
III. To those, who both profess religion, and adorn it by a suitable conversation—
[Our Lord expressly declares, that they, who do the will of his Father, shall enter into his kingdom: and his testimony is confirmed by numberless other passages of Holy Writ [Note: Psa_15:1-2; Psa_24:3-4. Heb_5:9.]. Persons of this description are extremely different from the self-deceiving professors, not only in their practice, but also in their spirit and temper. Instead of making an ostentatious parade of their religion, they are intent rather on cultivating the inward principle: instead of hastily entertaining an assured confidence, they are jealous over themselves with a godly jealousy: and instead of being forward to boast of what they have done for Christ, they are ashamed of their best services, and ready rather to dread his displeasure for what they have omitted, than to claim his favour for any thing they have done. They still have indeed many infirmities: and it is their view of these that keeps them low, and perhaps sometimes fills them with doubts and fears. But God will easily distinguish between the allowed sins of the most specious hypocrite, and the lamented infirmities of the weakest of his children: and while he says to one, “Depart accursed,” he will address the other in terms of approbation and complacency. Though neither leavened or blemished offerings should be presented in sacrifice to God, yet, if presented as free-will offerings, they were accepted [Note: Compare Lev_2:11. with 7:13 and 22:21–23.]. Thus shall the imperfect services of his people, if offered with a willing mind, come up with acceptance before him, and be recorded at the day of judgment as evidences of their faith and love. Let the believer then go on in a course of uniform and unreserved obedience: and let him not be discouraged because he does not possess talents that attract the admiration of men: but rather let him study to approve himself to God; and he who seeth in secret, will ere long reward him openly.]