and Christ it is the most God-like and Christ-like Virtue would you be more like your Father and more like your Head and Lord O then grow more in this Grace love God and Christ more love one another more and love all men more when our Lord Christ sets his Disciples in the high-way of being like their Father it is in this of love Mat. 5. 44. and 1 Job 4. 7. Beloved let us love one another for love is of God and every one that loveth is born of God and knoweth God ver 8. For he that loveth not knoweth not God for God is love Love is an heavenly and God-like Virtue and the more you live in it the more are you like God and the more persons live without love the more do they live without God and look how much they live in malice and enmity so much are they like the Devil 10. And finally that your souls may 10. And finally live much in the love of Christ grow in this Grace which will prove to be the growth in all Grace and of every Virtue live much in the meditation of the preciousness of Jesus Christ of his Person of his Virtues of his Love and the design of good to your souls in all that he hath done and suffered for you 1 Pet. 2. 7. Vnto you therefore which belâ—eve he is precious his Person his Blood his Virtues his Love is precious He is altogether lovely 1 Joâ— 4. 19. We love him because he first loved us The thoughts of this first and free love this great and marvellous love is precious 1 Joâ— 3. 1. Behold what manner of love the Father hath bestowed upon us that we should be called the sons of God I say if souls did live more in the consideration of this marvellous love how would it transform them into the likeness of Christ 2 Cor. 3. 18. O therefore if you would grow in this Grace dwell deep here live much in the meditation of the mystery of the love of Christ to your souls in the new Covenant Eph. 3. 17 18 19. You must be rooted and grounded in the love of Christ and endeavor to comprehend more of this unsearchable mystery and this is the way to be filled with all the fulness of God the fulness of understanding and knowledg Col. 2. 2. The fulness of conformity to him in Love and in every Divine Virtue CHAP. XX. Of the Gospel-fear of God THE fear of God is one and not the least of the Divine and saving Virtues of the new Covenant and planted in every gracious heart it is a part of the new Covenant Law written in the heart absolutely necessary to Salvation as other new Covenant Virtues are and is included in that Faith to which the promise is made The fear of God is of that worth and weight that it is impossible for a truly gracious soul to be without it it is a special character of a graceless person that is without it Rom. 3. 18. There is no fear of God before their eyes In speaking to this I shall mind three things 1. That it is a Virtue of the new Covenant and necessary to be in the hearts of all Believers 2. What it is 3. The usefulness and profitableness thereof 1. That it is a Virtue of the new Covenant 1. It is a Virtue of the new Covenant and necessary to be written in the hearts of all true Believers And this will appear if we consider 1. That it is a promise of the new Covenant Jer. 32. 39. And I will give them one heart and one way that they may fear me ver 40. I will put my fear in their hearts that they shall not depart from me Which is a promise of the new and everlasting Covenant the same as is exprest Chap. 31. 31 to 34 And is applied to the Gospel by the Apostle Heb. 8. 8. Where God promiseth to write his Law in the heart that is to season the heart with a disposition to believe love fear and obey the Lord. 2. It is that Virtue with which Christ our Lord was eminently filled and therefore certainly it is necessary for his members to be seasoned therewith Isa 11. 2. And the spirit of the Lord shall rest upâ—n him the spirit of Wisdom and Vnderstanding the spirit of Counsel and Might the spirit of Knowledg and the fear of the Lord which was exceeding proper to the holy Son of God and if Christ the Lord must have this spirit of the fear of God then surely it must needs be necessary for all his to be partakers of the same Spirit and Virtue for from his fulness we all receive 3. It is the praise-worthy Virtue of the Saints commended throughout all Generations 1 Kings 18. 3. It 's said that Obadiah feared the Lord greatly the effects thereof follows ver 4. Neh. 7. 2. It 's said that Hanani feared God above many for which Nehemiah gave him the charge over Jerusalem Job is described to have this Virtue Job 1. 8. To be an upright man and one that feared God and ver 1. One that feared God and eschewed evil Mal. 2. 4 5. God made his Covenant with Levy of Life and Peace for the fear wherewith he feared me and he was afraid before my Name It is the commendation of the Churches in a time of liberty that they walked in the fear of the Lord Acts 9. 31. 4. This is that the Lords people are frequently exhorted to both in the old and new Testament by which it appears that it is a duty as well as a Virtue Lev. 19. 14. But shalt fear thy God I am the Lord and 25. 17. But thou shalt fear thy God for I am the Lord thy God Deut. 13. 4. Ye shall walk after the Lord your God and fear him Eccl. 12. 13. Fear God and keep his Commandments for this is the whole duty of man Deut. 6. 13. Thou shalt fear the Lord thy God and serve him and swear by his Name Luke 12. 4 5. And I say unto you my friendâ— be not afraid of them that kill the body c. But I will forewarn you whom ye shall fear fear him that after he hath killed hath power to cast into Hell yea I say unto you fear him 2 Cor. 7. 1. The Apostle exhorteth the Saints to be perfecting holiness in the fear of God By all which it abundantly appears that to fear God is the special duty of every true Christian 1 Pet. 2. 17. Rev. 14. 7. Heb. 12. 28. Let us have Grace that we may serve God with Reverence and Godly fear 5. It 's that Virtue which includes part yea a great part of the Gospel because where the fear of the Lord is there is Faith Love Humility and Obedience even the whole terms of Gospel-interest Rev. 14. 6. 7. When the Angel preached the everlasting Gospel to them that dwell on earth the substance or great part thereof was Fear God and give Glory to him
more for clearing that election of Elders belong to the Church the Apostles though infallible would not rob the Church of this right see Act. 14. 23. When they had ordained them Elders by election or lifting up of hands in every Church Cheirotonesai to choose by holding up the hand to create by general voice of suffering and thus all Officers i. e. Evangelists Pastors and Teachers must be chosen by the Churches and by Ordination be authorised to the work 2 Cor. 8. 19. 23. And Officers when thus chosen and seâ— apart to the office and work are to administer all Ordinances in the authority of Christ yet so as to have the Church with them in the work and the Church is to encourage them and be subject to their administrations in the Name of the Lord while they abuse not their authority and yet they are to be accountable to the Church in case of male-administring or abuse of power and authority and the Church who authorized them may again devest them of their authority without repentance and reformation or in case of scandalousness in conversation Yet not withstanding this in matters of rule and order they ought not to seek so much to please men as to displease the Lord for they are the Lords servants as well as the Churches and must endeavour to do all things according to the pattern and right rule and to please the Lord to whom they must give an account though men be displeased therewith and in case they suffer from men on that account yet they will have Peace with God and in their own souls Two things I fear are much wanting in the Churches 1. A Spirit of Government in the authority of Christ as Wisdom Impartiality Courage Meekness Love and the fear of the Lord. 2. A Spirit in the Church to be Ruled and Governed according to the Will of Christ Heb. 13. 17. Obey them that have the rule over you and submit your selves And in case of need we read of helps 1 Cor. 12. 28. Helps Governments in as much as all power is invested in the Church in case Officers be wanting till they may be obtained the Church hath authority to appoint such as are most suitably gifted either upon tryal in order to Eldership or as helps in case of need to carry on all the Administrations of the Church or where are Officers being sick or a way or weak with age the Church may do the like i. e. appoint helps to the Officers in Government or any other of the Administrations of Christ in his Church The fourth sort of Officers in the Church 4. Deacons are Deacons whose work and office is to look after the necessities of the poor and to make a just distribution of the Churches Treasure committed to them on that behalf that as it is an Ordinance of Christ that his should be free to communicate 1. Privately Mat. 6. 34. So likewise by giving into the hands of the Deacons who are to take a general care of the poor and distribute to every one as they have need This is an honourable service and work of the Lord the poor being in the Church in the room of Christ to prove the truth of his peoples love to him Christ saith Me you have not always with you the poor you have always with you You may shew your love to me in loving them when I am gone and in doing good to them hence Christ will say at the last day I was naked and ye cloathed me hungry and ye fed me Sick and in Prison and ye visited me c. What the qualifications and work of the Deacons are you may see 1 Tim. 3. 8. to 13. 1 Pet. 4. 11. If any man Minister that is Deacons doe the work of a Deacon let him do it as of the ability that God giveth that is in the Church In a word it is to do that which the Apostles did before and ordained the Elders to do Acts 6. 1 2 3. I shall endeavour to answer one weighty question and so shall conclude this matter Quest Is there no Supream Power and Quest order in the Churches to regulate miscarriages but is every Church absolutely independant and unaccountable in any case if not then to whom must the account in Church miscarriages he given and what way is left to regulate Church miscarriages Answ 1. That a Church may miscarry Answ either in Doctrine Gal. 1. 6. Manners 2 Cor. 12. 20 21. Discipline either in the Non-administring of censures 1 Cor. 5. 1 2. or in the evill and wrong Administring thereof 3 John ver 9 10. is very evident 2. That every Church with their Officers have a like power from Christ in all Administrations without any accountableness to any one above the rest in way of Superiority is likewise clear Yet 3. There must be an accountableness of all the Churches each to other in case of offence and miscarriage though not to any one as Supream above the rest yet a common accountableness must be owned without which their fellowship must necessarily be dissolved the reasons thereof are as followeth 1. From the Law of Relation and unity in the same faith and fellowship which cannot be kept up and maintained but by a Brotherly accountableness as Sister Churches for the mutual help of each other and preservation of the whole in the truth if the laws of Unity in any Society be broken the Society must needs be broken Christ new Covenant Laws in matters of faith and practice are the ground of Christians and Churches unity and society each with other if any Church make a breach there without being accountable for Reformation the foundation of Fellowship is broken therefore for preservation of the foundations of Fellowship of Churches must this brotherly accountableness be maintained 2. To reason from the lesser to the greater as in a particular Church though there be an equality and no Superiority among Members as Members but what God makes in gifts and office yet every Member ought to be accountable each to other especially in matters of offence Mat. 18. 15. c. and so at last to the Church so from the same rule and reason all the Churches in the same faith and practice and having the same relation one to the other as members in the particular Church should have the same care of each other which cannot be unless there be the same accountableness to each others as Churches as is in the members of one and the same Church as all the Members in a particular Church make up the Church so all the Churches are but so many parts and Members of the Universal and should have the same care and keep up the same accountableness and this is without all single Superiority 3. Without this particular Churches are in worse case then Members in particular Congregations who have the benefit of the Laws and Administrations of Christ for their preservation in the Faith the want of which
this way as that they thought scarsly any Scripture there or worth a looking into unless brought in in this way which is a great and dangerous temptation But if at any time the Spirit of the Lord do in distress supply the soul in this way it may be known 1. When the Scripture is suitably applied to the souls condition 2. When the fruit thereof is thankfulness to God humility and an humble walk with God and with his people for delusions in this case are accompanied with bad effects as pride self-exalting neglect of duty to the Lord and slighting the Word unless it be in this manner of revelation as it 's called but to the Believer every word of the Lord is pure and precious and the Spirit meets with sealing evidences sometimes in one word and sometimes in another from the openings of the Grace and Glory of the new covenant with the applications thereof so that the soul can say on good ground this is my promise where-ever it finds it my Grace my Glory and the Lord is my Portion my God in whom I trust 2. By his work in the soul 2. The Spirit seals Assurance by his work in the hearts of Believers as by his Word he leaves such an impression upon the soul of his own likeness by which the whole man is in a measure formed into the Image and likeness of Christ that upon examination the Believer finds the Spirit of Christ is there he finds Faith and Love and Humility and Meekness and Obedience and Joy in the Lord from whence the Believer clâ—arly concludes that the Spirit of the Lord is there it is the Spirit of Adoption that inables those in whom it is to cry Abba Father that is it discovers the Adoption and Sonship to the soul and this doth not import alwaies an undoubted assurance yet the soul can cry it out cry Abba Father so it is in both Scripture that speaks of this truth Rom. 8. 15. Gal. 4. 6. It 's a Metaphor taken from children who when their Father frowns or hides his face yet they lose not their relation though they cry yet their cry is Father Father so gracious souls that have the Spirit of Adoption though but low in their apprehensions yet they cry it out Father Father and claim their interest and relation still Obj. In the same Scripture it 's said for Quest ye have not received the Spirit of bondage to fear again but the Spirit of Adoption c Which seems to import that where the Spirit of Adoption is all doubting and fears is done away and John saith 1 Joh. 4. 18. That perfect love casteth out fear Answ 1. We are to understand that the Ans Apostle in this place is distinguishing between the two ministrations i. e. between the old and new Covenants and the differing spirit that each tended to the first with all its sacrifices which could not make the comeâ—s thereunto perfect as pertaining to the conscience Heb. 9. 9. and 10. 1. had a natural tendency to leave them under bondage and fear there being a remembrance of sin every year when the sacrifice was over they must necessarily be under fear till another sacrifice But the Gospel ministration is a ministration of Liberty Life and Peace by that one Sacrifice once offered for all that there is no cause of fear for need of another Sacrifice so that the spirit of the Gospel in the ministration thereof hath its natural tendency to take away legal fear out of the hearts of Believers where the spirit of the Lord is there is liberty that is from the spirit of bondage it doth not import that the Saints are freed from the filial fear of God nor from fear of sinning against him nor from having an holy fear of themselves lest they come short Heb. 4. 1. And it 's true perfect love casteth out fear that is that fear which hath torment the legal fear and it 's true likewise that if we did or could live up in the perfect apprehension of the love of God in Christ to us which could perfect our love to him we could not fear the legal fear you cannot fear that one whom you believe do intirely love you will do you hurt so live in this love of God and you cannot fear this fear that is you cannot fear that he will damn you and destroy you after all the Gospel-grace and manifestations of his love But yet for all this you may fear and you 'l have need sometimes to fear your own naughty hearts and sinful nature and to take heed of an evil heaâ—t of unbelief to depart from this Living and Loving God So that the sum of all is this that Believers under the Gospel are freed from the old covenant spirit of bondage and under that notion cannot fear again because they are by one Sacrifice for ever perfected they need not another to take away their sins if they live up much in the love of God they cannot fear that God will hurt them but do them good But when their fear works so high as to disclaim their relation that is besides the Spirit of the Gospel unless it be as a punishment of some former or present sin thereby to work the soul to a more watchful frame how it walks for time to come Now this new Covenant assurance as it admits of degrees so in the highest degree it admits of imperfection and reacheth not so far as sight and injoyment so that in the same souls may be high confidence and comfort at one time and flagings and fears at another not fears of Gods love and faithfulness nor the all-sufficiency of that one Sacrifice but fear of our own deceitful hearts and naughty natures and the reason is because as I said before our assurance depends not only on the truth and faithfulness of God in his Word but likewise on the truth of the work of Grace in us and that work being imperfect as in us our assurance must needs be something like unto it but when that which is perfect is come then that which is imperfect shall be done away then no more sin nor sorrow no more fear of coming short of that rest Quest If our assurance must come in Quest from the Divine works and workings of the Spirit through the Word in the way by you prescribed is it not the way to keep souls under doubtings still when those Divine Virtues are low and hardly discernable by reason of corruption it must needs minister occasion of doubting Answ 1. This is the most certain and infallible Answ way of discerning our interest and in this the Devil cannot delude or deceive souls when our assurance comes in from Scripture-grounds but the other is uncertain souls may be deceived and the most certain and sure must needs be best and most satisfactory to the sincere Christian 2. Those high supposed assurances without relation to the Word or work of the Spirit if true may fail as
Goodness the Lord for his Goodness in the latter daies 4. Meditation on the Justice and Judgments 4. His Justice against sin and sinners of God against sin and sinners will tend to beget maintain and increase this holy fear of God and fear to sin against him Psal 119. 120. My flesh trembleth because of thee and I am afraid of thy Judgments Matt. 10. 28. â—ear not them which kill the body but are not able to kill the soul but rather fear him that is able to destroy both body and soul in Hell Obj. This is a slavish fear and not the Objection soul-like fear or the Gospel Answ 1. It is that which becometh and Answer concerneth gracious souls to fear God in all his Names his Justice as well as his Mercy and it is a token of a graceless heart that hath not the awe of God in his Justice that being one great part of his Name of his Glory wherein he hath and will make himself famous God to illustrate this part of his Name and Glory unites Justice and Mercy in the proclaiming of his Name to the end that his people may love him and fear before him Exod. 34. 5 6 7. There you have the name of the Lord proclaimed in these two Attributes of Mercy and Justice And whoso thinks this wonderful gracious and terrible Name of the Lord to fear and tremble at his Goodness and his Justice his Righteous and Terrible Name to be beneath his new Covenant calling lives greatly below the calling of a Christian 2. Christians are flesh as well as spirit and liable to temptation and miscarriage woful experience teacheth us this and God as a Father does not only keep his children in awe with the knowledg of their relation that so love may prevail but likewise with the rod and threats and danger too of dispossessing of the inheritance and provision on that account and counts it well if all tend to effect the work thus dealeth the Lord with his people else what meaneth those various sayings in his Word Ps 89. 30 31 32. If his children forsake my Law and walk not in my Judgments if they break my Statutes and keep not my Commandments then will I visit their transgression with the rod and their iniquity with stripes c. See Heb. 12. 7 to 11. And those Judgments executed formerly on the people of God for sin left on Record for our learning to the end we might fear to sin against him lest we meet with like Judgments 1 Cor. 10. 1. to 11. and Chap. 11. 30. For this cause many are weak and sick among you and many sleep c. All which clearly proveth that God doth afflict his people for sin and he hath recorded it that his people might fear to sin against him Yea and further he keeps his children in awe with threats of dispossessing them of the inheritance Heb. 6. 4 5 6. and 4. 1. 11. and 3. 12. 14. 2 Tit. 2. 12 13 14. Rev. 2 and 3 Chapters all which confirms this truth that God threatens for sin and executes for sin and warns to watchfulness that the Crown be not lost Rev. 3. 11. Though it 's true that fear flowing from love is the most Evangelical and son-like fear yet a mixture a fear of God in his whole Name his Greatness Holiness Goodness Justice Righteousness c. is the most solid safe preserving fear the soul being ballanced with all the means and meditations of God prescribed to carry on this blessed Divine Virtue is sutable and useful for the accomplishment thereof Do not Parents account it well if all lawful means effect the end that is to keep their children in awe and subjection threats and stripes as well as love And doth not God deal with his children accordingly And doth not Christians that will not stand in awe of his Judgments wonderfully dishonour him that will fear him but in one part of his Name A dangerous temptation to be shamed and avoided of all who desire to fear God Mal. 2. 5. and 4. 2. 5. Meditation on the Word of God will 5. The Word of God tend to seasoâ— souls with this holy fear for that will help us in the four former particulars The truth of God in all his Names and faithfulness in all his Word in his Precepts and Promises and threats against sin and sinners will tend to work and increase this Grace Isa 66. 2. But to this man will I look even to him that is poor and of a contrite spirit and trembleth at my Word In the Word of God is declared the whole trembling Name of God in all the parts thereof and the meditation thereon will cause gracious souls to fear before him Psal 119. 161. My heart standeth in awe of thy Word The thoughts of the Authority Purity Divinity and truth of the Word will beget and increase awful and reverend thoughts of God 3. Of the usefulness and profitableness 3. It s Vsefulness of this Virtue We may say of this Virtue as the Apostle speaking of Godliness that it 's profitable to all things it 's the summ of Godliness and is useful to ballance the soul at all times and in all places and companies and to have its exercise and use in all Virtues it 's the soul-seasoning and soulballancing Grace it 's the beginning middle and end of Wisdom But to speak more particularly and distinctly of this Divine Virtue in the use thereof 1. It 's a sin-destroying Virtue where the fear of God is there sin must out it is is impossible for the fear of God and the love of sin to dwell together in the soul Psal 4. 4. Stand in awe and sin not where the awe of God is there will be a fear to sin against him Gen. 39. 9. Joseph said How then shall I do this great wickedness and sin against God Fear of God occasions fear of sinning against him this was it kept Nehemiah from oppressing the people like the former Governors Neh. 5. 15. But so did not I because of the fear of God Ps 19. 9. The fear of the Lord is clear c. it 's a purging cleansing Virtue it cleanseth the soul from the love power and practise of sin Prov. 16. 6. By the fear of the Lord men depart from evil and 8. 13. The fear of the Lord is to hate evil pride and arrogancy and the evil way c. Ps 34. 11 12 13. Where the love and fear of God is there the love of sin can have no place and the true cause of reigning abominations in any is because the fear of God is wanting there Ps 36. 1. The transgression of the wicked saith within my heart that there is no fear of God before his eyes O therefore consider this you that can sin without fear it argues you to be without the fear of God and to be graceless persons Rom. 3. 18. There is no fear of God before their eyes And this I fear
to be the case of many not only of the World but of those who pretend and profess to be called out of the World Job feared God and eschewed evil Chap. 1. 1. Fear God and sin if you dare 2. The fear of God as it is a sin-destroying Virtue so it is a God-obeying Virtue where the fear of God is in truth there is conscience and care to obey the Lord to keep his Commandments Eccl. 12 13. Fear God and keep his Commandments that is keep his Commandments as your duty and where this fear of God is you will keep his Commandments as your disposition the fear of God and obedience to him alwaies dwells together Ps 5. 7. As for me I will come into thine house in the multitude of thy Mercies and in thy fear will I worship toward thine Holy Temple Where sense of Mercy and power of Love and the fear of God meet together in one soul there will be sincere obedience and worshipping of God there will be serving God with reverence and godly fear Ps 2. 11. Serve the Lord with fear rejoyce with trembling You that have no care nor conscience of obeying the Lord of serving and worshipping the Lord according to his appointments and living to him according to his will have just grounds to suspect that you are without the love and fear of God 3. The fear of God is a soul-sanctifying Virtue where the love and fear of God is the desire of that soul is to be more like God and like Christ it doth not only out with sin but it increaseth Virtue it is as truly desirous of increase in Virtue of conformity to Christ as it is to be rid of sin outing of sin is one part of Holiness and inning of Virtue is the other and it 's accomplished by the fear of God Ps 34. 11 12 13. Come ye children hearken to me and I will teach you the fear of the Lord and concludes all in this Depart from evil and do good seek peace and pursue it This is the way to perfect Holiness 2 Cor. 7. 1. Let us cleanse our selves from all filthiness of flesh and spirit perfecting Holiness in the fear of God The fear of God is a soul-sanctifying Virtue would you grow in Holiness and conformity to Jesus Christ which I dare say is the desire of all gracious souls both in the inward and outward man then see that you grow in this Virtue 4. The fear of God is a soul-consolating Virtue it affords very much ground of consolation to the soul where it is for where this is in truth there are all the Divine Virtues of the Gospel to which the promises are made as Faith Love Humility Meekness Patience Self-denial c. The Divine saving Virtues of the new Covenant goes not alone they are much besides the truth of the Gospel that tell souls that one Grace or Virtue of Christ in them is enough to demonstrate them to be in a saved condition whereas the Gospel-saving Graces or Virtues to which Salvation is promised goes not alone he that supposeth he hath one alone must suppose impossibilities either he hath more or none at all For from his fulness we all receive and Grace for Grace that is of every Divine Virtue of Christ the Believer hath something thereof within him and where the fear of the Lord is there is the truth of all Divine Grace it 's laid at bottom of all as that from whence it flows Acts 10. 34 35. In every Nation he that feareth God and worketh Righteousness shall be accepted Fear God and the work will be done matter of comfort to souls possessed with this Virtue Prov. 14. 26 27. The fear of the Lord is strong confidence c. That is it is a ground of confidence of interest in God which affords strong consolation Prov. 19. 23. The fear of the Lord tendeth to life and he that hath it shall abide satisfied he shall not be visited with evil It 's such a Virtue so much tending to life that affords satisfaction to the soul that hath it that he is in the way of life Hence the Lord saith speaking of such a person Isa 33. 6. The fear of the Lord is his treasure a treasure of Grace is in it here and a treasure of Glory shall attend it hereafter thus shall the man be blessed that feareth the Lord. 5. The fear of God is a soul-preserving 5. It is a soul-preserving Grace Grace a soul-seasoning and preserving Virtue it tends to preserve those in whom it is to the Kingdom of Glory promised it not only preserves and keeps the soul from sin and keeps it close to duty but it preserves the soul from defilements in evil times and daies of temptation Mal. 3. 15 16. When they called the proud happy and they that tempted God were delivered and they that wrought wickedness were set up then they that feared God spake often one to another and the Lord hearkened and heard it c. That is he approved it and owned them and remembred them in mercy in the day of need The fear of the Lord will preserve souls pure to God in profane and sinning times and in persecuting times and in times of temptation in a word it will preserve those in whom it is through all difficulties and temptations it will preserve from the sinful fear of man Prov. 29. 25. The fear of man bringeth a snare Isa 51. 7 12 13. But the fear of God delivereth from this snare it keepeth from a wicked departing from God Jer. 32. 40. I will put my fear in their hearts that they shall not depart from me O therefore all ye that fear God seek that ye may increase therein more and more it will tend to the increase of every Virtue and decrease of sin and preserving you in Faith Love and Holiness unto the day of Redemption I conclude this with Psal 34 9. O fear the Lord ye his Saints for there is no want to them that fear him CHAP. XXI Of the Law of God and what we are to understand thereby COncerning the Law of God which hath been and is the rule both of Faith and Practice throughout all Ages according to the manner of the ministration thereof of which it's necessary for Christians to be instructed in In speaking thereof I shall endeavour 1. To shew what it is 2. How it hath been in several times and manners given and administred since the beginning 3. The necessariness of believing and obeying thereof according to the time and manner of the administring thereof 4. What Law it was that Christ fulfilled in his active and passive obedience and for what sins it was that he suffered 1. What the Law of God is 1. Sometimes 1. What the Law of God is by Law we are to understand the whole Word and Will of God revealed relating 1. The whole Word and Will of God both to Faith and obedience things to be believed
many other cases we have no particular ground to believe an answer in the very thing prayed for yet we ought to pray in Faith not doubting the matter oâ— Gods faithfulness in hearing and answering either in granting the things prayed for or make a return to the souls advantage 4. To Pray in a right manner is to pray 4. It is to pray fervently fervently with heart fervency and earnestly not sluggishly and coldly but zealously to have the heart affected in prayer Jam. 5. 16. The effectual fervent prayer of a righteous man availeth much and it s the work of the spirit to fill us with true zeal and fervency in prayer when the soul will have no nay like Jacob wrestling with God Gen. 32. 26. I will not let thee go except you bless me Hos 12. 4. He had power with the Angel and prevailed he wept and made supplication And this fervency consisteth not so much in multitudes of expressions or loudness of voice but in pouring out our souls to the Lord and in strength of faith to prevail with him Ps 42. 4. When I remember these things I pour out my soul in me 25. 1. I lift my soul to thee 143. 8. Thus in this and in every part of Gods service it behoves Christians to be fervent in spirit serving the Lord hence is prayer so frequently called in Scripture crying from its fervency Psal 17. 1. 34. 15. 17. c. 5. To pray rightly is to pray humbly 5. To pray humbly and self-abaseingly and this is the proper work of the spirit to discover our own nothingness and needs unto us this is a special requisite in prayer Psal 9. 12. He forgetteth not the cry of the humble 10. 12. Arise O Lord God lift up thine hand forget not the humble The fear of Gods greatness and goodness living in the heart will tend very much to humble the soul in its addresses to him and is very acceptable with him Ps 51. 17. The Sacrifices of God are a broken Spirit a broken and a contrite heart O God thou wilt not despise it s that Prayer that comes from a humble and broken Spirit that is well pleasing to the Lord the poor Publican that had nothing to say for himself But Lord be merciful to me a Sinner was accepted when the proud boasting Pharisce was rejected Luke 18. 13. 14. Proud Persons and Proud Prayers are an abomination to the Lord but he will not forget nor despise the prayers of the humble 6. To Pray in a right manner is to pray 6. Sincerely and not Hypocritically sincerely and not hypocritically and this can never be without sincerity and truth of heart to God-ward in the main of Religion Ps 51. 6. Thou desirest truth in the inward parts and in the hidden parts thou hast made me to know Wisdom 17. 1. Give ear unto my Prayer that goeth not out of feigned lips Unfeigned Faith and unfeigned Love and unfeigned Obedience and unfeigned Prayer is the Lords delight he loveth that he desireth truth in the inward parts Psal 145. 18. The Lord is nigh to all that call upon him to all that call upon him in truth heart and tongue must go together yea and there had need be more in the heart then the tongue expresseth rather then less an empty hearted Christian performs empty service makes empty airy prayers and must expect empty returns but truth and integrity reacheth Heaven it being the spirits work to effect it and truth alone is there imbraced 7. To pray in a right manner is to pray 7. To pray Briefly Briefly and without Tautologies and this has beer the practice of all Saints throughout all Generations and is the express command of our Lord Mat. 6. 7 8. But when we Pray use not vain repetitions or babling or speaking idely as the Heathens doe for they think they shall be heard for their much speaking be ye not therefore like unto them for your Heavenly Father knâ—weth what things you need before you ask them In which are two things observable 1. Our Lord forbids vain Repetitions Tautoligies and idle Talking in Prayer 2. Much speaking as if multitude of words would prevail with God this is it he reproves in the Pharisees as well as in the Heathen their making of long Prayers Mat. 23. 14. and this he forbids in his Disciples in warning them not to be like the Heathen who think to be heard for their much speaking it is much speaking in Prayer that Christ reproves as well as vain speaking and that appeareth 1. From the argument used to inforce the Exhortation Your Father knoweth the things ye have need before ye ask therefore you need not have much speaking about the matter 2. The pattern of prayer presented by Christ in the verses following as an example of the substance and brevity in prayer 3. The example of Christ Himself in Prayer Matt. 26. 39. The exhortation of the Wise man Eccl. 5. 2. According to which we find the Prayers of the Saints to be both brief and full of matter throughout all Generations Exâ—d 33. 12. and 16. 2. 2 Chron. 20. 5 12. â—an 9. 3 19. â— 1 King 8. 22. is the longest we read of on a special occasion yet without vain repetitions Acts 4. 24. All which confirms the truth that it 's a right manner of praying to pray briefly and this cannot be done truly but by the Spirit Christ would not have his to think that enumerating words like the Heathens or Papists or Hipocrites that pray by number and length of time and multitude of words is prevalent with God but to pray briefly and understandingly according to the word and work of the Spirit 8. To pray in a right manner and by the 8. In the fear of God Spirit is to pray in the fear of God as the fear of God is a choice new Covenant Vertue to dwell in the heart alwaies so especially when the soul addresseth it self to God in Prayer to do it in the holy awe of the Lord Psal 5. 7. As for me saith the Prophet I will come into thine house in the multitude of thy Mercies and in thy fear will I worship toward thy holy Temple It 's a choice frame of Spirit to serve the Lord with fear in all the parts of his service and especially in this of Prayer To serve him with Reverence and Godly fear They are the persons that God will accept and answer their Prayers Ps 145. 19. He will fulfill the desire of them that fear him he will hear their cry and save them 9. To pray in a right spirit and so in a 9. To pray holily right manner is to pray holily with a desire of holiness and a design for holâ—ness 1 Tit. 2. 8. I will that men pray every where lifting up holy hands without wrath and doubting To lift up holy hearts and holy hands is well pleasing to the Lord Psal 86. 2.
though there are that are called Gods many yet to us there is but one God c. 1 Cor. 8. 5 6. And who amongst all that are called Gods are like unto him Mic. 7. â—8 2. What this God is and truly he is a 2. What God is mystery and if his people tremble at his Word how much more ought we to have trembling thoughts of his unsearchable Being and in this he is an invisible mystery such a one whom no man hath seen nor can see but in thinking and speaking of him we must think and speak of him as he hath discovered himself unto us in his Word and by his Works and the secret teachings of himself thereby 1. What he is in his Nature and Essential 1. What God is in his Nature and Essence Being 1. He is a Spirit Joh. 4. 24. God is a Spirit c. 2. A holy Spirit Lev. 19. 2. I the Lord your God am Holy and chap. 20. 26. I the Lord am Holy Psal 22. 3. But thou art holy O thou that inhabitest the praises of Israel Psal 99. 5. 6. Exalt the Lord our God and worship at his holy Hill for the Lord our God is holy He is most holy 1. Sam. 2 2. There is none holy as the Lord c. 3. He is in himself an infinite unsearchable incomprehensible eternal and glorious spirit who is in and of himself and gives Being to all things therein is he differenced from all Created Spirits and Powers whether of Angels or men First in that he is infinite and incomprehensible in his whole name 2. In his Eternity 3. In his Power and Wisdom in Creating and upholding all things by the Word of his Power 2. What he is in his Name and Attributes 2. What he is in his Name and Attributes which are many and all thereby to make himself known to his people that they might learn to fear before him believe love obey him and trust in him as First His Power and 1. His Power Allsufficiency he hath let us to know that he is an Almighty One Gen. 17. 1. He saith to Abraham that not only Abraham himself but all his Children might know it and be encouraged I am God Almighty or Alsufficient walk before me and be upright Psal 62. 11. God hath spoken once twice have I heard this that Power belongeth to God hence he is called the Almighty Psal 68. 14. When the Almighty scattered Kings c. Psal 91. 1. He that dwelleth in the secret of the most High shall abide under the shadow of the Almighty 1 Cor. 6. 18. Rev. 1. 8. and this the Prophet David wonderfully describes in his Thanksgiving 1 Chron. 29. 11 12. Thine O Lord is the Greatness and the Power and the Glory and the Victory and the Majesty for all that is in the Heaven and in the Earth is thine thine is the Kingdom O Lord and thou aâ—t exalted as Head above all both Riches and Honour come of Thee and thou Reignest over all and in thine hand is Power and Might and in thine hand it is to make great and to give strength unto all A great Comfort it is unto Christians that they have such a great Almighty and All-sufficient God able to do for them what-ever they need they may say as 2 Sam. 22. 33. God is my Strength and Power he maketh my way perfect and as Psal 118. 6. The Lord is on my side I will not fear what man can do unto me and that because this God is our God for ever and ever he will be our guide unto death and let it silence and still wicked men for ever Woe to them that God is such an Almighty one able to deal with and bring down all his and his Churches Enemies Ezra 8. 22. The hand of our God is upon all them that seek him for good but his Power and his Wrath is against all them that forsake him Psal 66. 7. He ruleth by his Power for ever his eyes behold the Nations let not the Rebellious exalt themselves 2. He is Omniscient as well as Omnipotent 2. His Wisdom he is most Wise see both Psal 147. 5. Great is our Lord and of great Power his Vnderstanding is Infinite Isa 40. 28. There is no searching of his Vnderstanding we may and must say as Psal 104. 24. O Lord how manifold are thy Works in Wisdome hast thou made them all all Wisdom and Counsel and Strength is in him Prov. 8. 14. Counsel is mine and sound Wisdome I am Vnderstanding I have Strength comfort for Christians that their God is such a God of Wisdom and Counsel he knows how to deliver his people in time of need 2 Pet. 2. 9. The Lord knoweth how to deliver the Godly out of temptation and to reserve the unjust unto the day of Judgment to be punished and this Wisdom is all in Christ and for his people Who of God is made unto us Wisdom and Righteousness c. he is Wisdom to us and Wisdom in us he giveth Wisdom to his people Prov. 2. 6 7. for the Lord giveth Wisdom out of his mouth cometh Knowledg and Vnderstanding he layeth up sound Wisdome for the Righteous c. see chap. 3. 13. 2. 3 4 5. 81. 3. In a word God is Infinite in his Wisdom and his Wisdom is exercised for and in behalf of his Church especially on the New-Covenant account in the Gospel of Salvation by Jesus Christ which is called the manifold Wisdom of God and exercised in all his works and wayes 3. He is a Holy God Infinite in Purity 3. He is a Holy God perfectly holy such a one with whom Iniquity can have no fellowship for God is Light and in him is no Darkness at all 1. Joh. 1. 5. therefore let no man say when he is tempted that he is tempted of God for God cannot be tempted with evil neither tempteth he any man Jam. 1. 13. No he is a Holy God most Holy infinite in Holiness Isa 6. 3. the Seraphims cryed one to another and said Holy Holy Holy is the Lord of Hosts the whole Earth is full of his Glory and this holy name in this Scripture is attributed unto Christ who was to fill the Earth with the Glory of the New-Covenant Grace Joh. 12. 41. These things said Esaias when he saw his glory and spake of him i. e. of Christ as is evident a holy God and a holy Lord Jesus and he will have a holy People or none 1 Pet. 1. 15 16. As he that hath called you is holy so be ye holy in all manner of Conversation because it is written be ye holy for I am holy Gods holiness should engage his People to holiness to prize it and press after it for Holiness becometh the House of the Lord for ever Psal 93. 5. O blessed Consolation for all New-Covenant-spirited holy Ones their God is holy loveth holiness owneth all that are Created after him in
s Divine Purity God who is most holy it treats about presents us with and calls us to Holiness and Purity it allows of no uncleaness no impurity it 's that which is above Men or Devils to bring forth who are filled with all uncleanness it is a pure Word a holy Word a God-like Word a Word that all unholy persons do hate because they hate Holiness what ever they pretend to the contrary in word yet in deed they hate it and wish there were no such Word to condemn their Unholiness a Word that the Devil hates and that is it he so much endeavours to destroy the Faith of Men therein Holiness and Purity is that which is contrary to the natural inclinations both of Men and Devils this Truth of the Scriptures Purity all holy ones must and do acknowledg and this testimony it bears of it self in the general body thereof that who so runs may read it It forbids condemns Sin it commands and commends Holiness and directs unto it but see some particular Texts of Scripture that confirms this general Witness Psal 12. 6. The Words of the Lord are pure Words as Silver tried in a Furnace of Earth â—uâ—ified seven times Psal 119. 140. Thy Word is very pure therefore thy Servant loveth it it commendeth Holiness Psal 93. 5. Holiness becometh thine House O Lord for ever it teacheth Holiness â—sal 34. 11 12 13 14. it commandeth Holiness 2 Cor. 7. 1. 1 Pet. 1. 14 15. and reproves and condemns both Sin and Sinners 1 Cor. 6. 9 10. Psal 11. 5. 6. and 9. 17. Rev. 22. 15. it is a holy pure Word and therefore of God 2. It s Divine Power witnesseth it to be 2. It s divine power the Word and Truth of God or rather the Divine Power of God attending it and manifest in it and by it in renewing and begetting Souls to the Faith and to work dead Sinners into a Conformity to it self i. e. the Truth and Holiness therein contained Joh. 17. 20. Neither pray I for these alone but for them also which shall believe on me through their word i. e. the Preaching of the Word or Reading of the Word Rom. 10. 17. Examples of the Power and Efficacy in and with the Word see Acts 2. 37 41. and 8. 12. and 12. 24. Gal. 3. 2. Jam. 1. 18. and common experience witnesseth the truth hereof it 's that Word which makes wicked men to tremble Act. 24. 25. and Devils too Jam. 2. 19. that resists Satan Matt. 4. 3. to 11. it 's that Sword of the Spirit being exercised by Faith which repels and quenches all the fiery Darts of the Devil and Men Ephes 6. 11 17. 1 Pet. 5. 9. So that its Divine Power proves it to be a Divine Word 3. It s Divine Wisdom and Mystery 3. It s divine wisdom and mystery proves it to be of God and not of Man Such is its Divine Mystery and Wisdom that it confounds and brings to nought all the Wisdom of the World and turns it into foolishness it opens the Mysteries of the Wisdom of God in the Salvation of Man by Jesus Christ which all the world in all its wisdom could never have thought on Nay such a heighth and depth of Mystery and Wisdom is there herein that now it is brought to light none of themselves in the Wisdom of man can savingly understand it it s that which none of the â—rinces of this World knew it 's such Wisdom as is indeed foolishness to this world and the fleshly wisdom This is not onely witnessed by the Scripture 1 Cor. 1. 19 20. 2. 6 7 8 13 14. 3. 18 19 20. but understood believed and experienced by the Saints in some measure that the Mystery of Salvation by Jesus Christ is the maniâ—old Wisdom of God Eph. 3. 10. 4. It s Divine Tendenciâ—s proves it to be a Divine Word The matter at which it aims and ends to which it tends wonderfully discover its nature and whence it is As First Its Exaltâ—ion of God in all his Name and its laying low of the Creature It is a God and a Christ-exalting Word and a man-abasing Word a Devil and Sâ—n-discovering and condemning Word and therefore of God for it is not possible for man as man to bring forth any thing but that which will exalt himself But the Scripture doth not onely condemn Sin and Sinnars but it layeth low the Righteousness Wisdom Will and Power of Man in Divine things and exalts the Righteousness Wisdom Will and Power of God 1. The Wisdom 2 Cor. 2. 6 7 8. 2. The Will John 1. 13. Rom. 12. 2. Col. 4. 12. Heb. 10. 36. 1 John 2. 17. 1 Thes 4. 3. 3. The Power Josh 24. 19. Prov. 16. 1. Jer. 10. 23. John 15. 5. 1 Cor. 4. 7. Phil. 2. 13. 4. 13. 4. The Righteousness of God and layeth low the Righteousness of Man and therefore it iâ— of God Isa 45. 24 25. 64. 6. Dan. 9. 24. Rom. 4. 3. 8. 23 24. Phil. 3. 7 8 9. Secondly The second Design discovered 2. It is to bring the Hâ—â—e God and sinful man into Vnitie again in Scripture is To bring the holy God and sinful man into Unity again a wonderful Design both as to the Way and Work May this be a Divine or Humane Work think you We were all gone out of the way gone out from God into a state of sin and death enemies to him who had power to destroy us for ever and the Great God hath declared in his Word that he hath found out a way of Reconciliation and Peace for poor Sinners and declared it in this his Word He hath given his onely Begotten out of his Bosom that he might give his Life and Blood for our Reconciliation and Redemption and this is the Message of the Word to us Eph. 2. 13 15. Col. 1. 20. and this was not of Man but of God 2 Cor. 5. 19. God was in Christ reconciling the world to himself c. 1 Pet. 3. 18. Jesus Christ gave himself for us the Just for the Vnjust that he might bring us to God This was a God-like Design which proves the Word to be of God Thirdly And in a word The design of 3. It is to make us holy here and happy hereafter the Word and of God therein is to make us holy here and happy hereafter to make us conformable to the VVill of God here that so we may live eternally with him hereafter A glorious Divine Design far above the reach of Humane Reason or the VVill of Man nay it s contrary to the VVill of Man by Nature who is so far averse to it that he resolves not to be holy though he be never happy and so judges himself unworthy of the Life promised to those that obey him Psal 8. 4. John 3. 16 19. Acts 13. 46. 5. A fifth Testimony from the VVord it A 5th Testimonie is its divine truth self
that Man being the most excellent of the Terrestrial Creation God made all for his service first provided for him before he brought him into the world that so he might be furnished with all things convenient for Use and Pleasure for Honour and Dignity 3. The Matter of what God made Man 3 Of what God made man and that is expressed Genes 2. 7. And the Lord formed Man of the Ground and breathed into his Nâ—stâ—ls the Breath of Life Here is the whole Man Body and Soul his Boâ—y was made of the Dust of the Ground chap. 3. 19. In the Sweat of thy Face shalt thou eat Bread until thou return to the Ground for Dust thou art and to Dust thou shalt return Which as it abundantly It should teach man to be humblâ— and to aâ—mire his Creator declares the Wisdom and Power of the Former to form such a Piece for his Praise out of the Dust so likewise it should teach Man to be humble being made of so base a Matter as his Body was framed of and must return to it again of what should Dust be proud and why should Rational Men and Women nay Religious Men and Women paint out their dusty dunghil Bodies as they do and likewise to admire the Wisdom and Power of his Creator as the Prophet Psal 139. 14 15 16. 2. For his Soul that was more spiritual Of the Soul or Spirit of man it is said Gen. 2. 7. that God breathed into his Nostrils the Breath of Life and so more spiritual and excellent than the Souls of other Creatures else he could not have born the Image of God and hence it being the Breath or Spirit of Life before it was breathed into the Body it shall live when the Body is dead as for the Matter of the Soul or Spirit what it is in its Essence and Substance is too curious for any to pretend any further to determin but that there is the Soul or Spirit that dieth not Scripture doth determine Eccl. 12. 7. Matt. 10. 28. Luk. 23. 44. Act. 7. 59. Rev. 6. 9. the Soul or Spirit is rather to be demonstrated by its Properties and Faculties than by its Substance or Essence the several Properties of the Soul are the Understanding Will Affections Conscience Memory c. the Seat of the Soul though its operations appear in all the Body is principally in the Head and Heart the Head is principally the Seat of the Understanding and Memory the Heart of the Will Affections and Conscience It hath been a matter of School Dispute Whether the Soul comes by Generation or Inspiration whether the Soul since Adams Creation and Inspiration comes by Generation or Inspiration a matter I think not much material yet I shall give some probable discovery hereof from Scripture-Revelation and it seems most probable that Souls come by Generation as the Bodies do it is true the word Soul often in Scripture intends the whole man Body and Soul the Soul being the principle part of man the whole is included therein Gen. 12. 5. And Abraham took Sarah his Wife and Lot his Brothers Son and all their substance which they had gathered and the Souls that they had gotten in Haran chap. 46. 18. These are the Sons of Zilpha whom Laban gave to Leah his Daughter and these she bare unto Jacob even sixteen Souls v. 22. These were the Sons of Rachel which were born to Jacob all the Souls were fourteen Now this I understand that when the Soul is put for the whole Man that the Soul by which the whole is expressed may not be left out and not at all intended v. 26. All the Souls that came with Jacob into Egypt which came out of his Loins were seventy Souls c. Now if we may not rationally where the whole is expressed by the Soul leave out the Soul from being part of that which is by it expressed then it is evident that Souls come from the Loins of Parents as the Body doth so that I think that the Letter of Scripture in plainness determines this case and farther in a way of reason if it were not so Man should as other creatures procreate his like in the ordinary way of Generation by the Divine Ordinance and Power of the great Creator Here are two Objections to be answered Object 1. It s said Zech. 12. 1. Thaâ— God 〈◊〉 formeth the Spirit of Man within him therefore it comes not by Generation Answ It 's true God formeth the Spirit of Man and so he formeth the Body likewise in the Womb as he doth the Spirit yet that argues not that the Body cometh not in the ordinary way of Generation because God forms it for Generation is his Ordinance and leaves not out his forming Power and Wisdom in the Work Psal 139. 13 15 16. For thou hast possessed my Reins thou hast covered me in my Mothers Womb. And further it 's said Jer. 10. 16. That He is the Former of all things yet that argues not that those things come not in way of Generation Object 2. If it be so this will seem to destroy Obj. 2 the Immortality of the Soul for what comes from Man by Generation must die and return to the Dust c. Answ That will not necessarily hold true For we must understand this that the Soul of Man is not immortal by Nature for then it must be God there is nothing of it self immortal but God not the Spirits of Men no nor Angels Immortality both to Angels and Men is by Divine Ordinance and Power from the Immortal God for He onely it is that hath Immortality and makes whom and what He will to be Immortal So that this no whit derogates from the immortality of the Soul because that comes not from its own Nature but from the Ordinance of the Lord who hath designed to make the Body immortal too in his own time Quest How we are to distinguish in Bâ—dy Sâ—ul and Spirit Quest How are we to understand that distinction of the Apostle 1 Thes 5. 23. where he mentions Spirit Soul and Body Wherein lieth the distinction Answ Sometimes Soul intendeth the whole Man Body and Soul as hath been already proved sometimes the word Soul intends both Soul and Spirit onely Mat. 10. 28. sometimes the word Spirit intends both Soul and Spirit Zech. 12. 1 But when it is distinguished as in that Scripture before exprest and in some others likewise in the three-fold distinction I understand the Difference and Distinction to consist in this 1. As in all men the Spirit I understand to be that Reason Wisdom and Understanding Conscience Will and Affections wherein consisteth most especially the Image of God the most pure part of the Soul and this is that which is called the Spirit of Man in distinction from the Soul and this is in all men though exceedingly defaced by the Fall And in as much as there must be Animal Spirits Vigitation Sence Lustings Hunger
Righteousness and Holiness accounted so of God and he would have his people to know it for their comfort 2. Of the Inherent or Imparted Sanctification by it I intend the Sanctification wrought in us by the Spirit of Christ in and by the Word of the Gospel for that is the way of the Spirits working Sanctification and from hence it is that Sanctification is sometimes attributed to the Spirit 1 Pet. 1. 2. 2 Thes 2. 13. And sometimes to the Word Joh. 15. 3. and 17. 17. Thereby to let us to know that the Word effects it not without the Spirit nor the Spirit without the Word And this Sanctification is likewise to be Imparted Sanctification is of two parts considered and understood under a twofold consideration 1. As within us 2. As wrought and brought forth and made manifest and that is it I join Sanctification and Works together for all the Works of the Gospel are the external parts of Sanctification The first of these is Holiness of Mind 1. Holiness of mind and Spirit The second is Holiness of Conversation universal Obedience to the Law of Christ See both these together Ps 45. 13. The Kings daughter is all glorious within her cloathing is of wrought Gold But 1. This Sanctification as it is in the Saints it is an holy disposition wrought in them by the Spirit through the Word of the Gospel which is called in Scripture sometimes the law of God written in the heart Heb. 8. 10. in which is both Faith Love and Holiness Sometimes it s called the new man which is created after God in righteousness and true holiness Eph. 4. 24. Renewed in knowledg after the image of him that created him Col. 3. 10. It is after God i. e. after his image and likeness after God that is an holy disposition and desire to be more like the Lord in holiness 1 Joh. 3. 3. After a conformity to his will in every thing both within and without desires and endeavours daily the mortification of sin and to increase in the newness of the spirit of holiness such a soul is minding the things of the Spirit Rom. 8. 5. And with the mind do serve the law of God Rom. 7. 25. Would be more like Christ whiles here in this mortal state 1 Jâ—h 3. 3. The mind and affections are set on things that are above Col. 3. 1. And grows in the sense of the sinful nature and body of death which so much hinders their perfection in holiness Rom. 7. 24. And is waiting for the Adoption to wit the Redemption of the body Rom. 8. 23. And where this inward holiness and holy disposition of heart is there is not only an holy desire of conformity to the Lord and of appearing more in the image of Christ but such souls do sanctifie the Lord in their hearts 1 Pet. 3. 15. That is have holy and reverend thoughts of him according to his name and nature Psal 111. 9. They sanctifie him in all his Ordinances for their spiritual building up in the Faith Ps 119. 18. 129. In all his waies and in all his works Ps 145. 17. Yea in his afflicting correcting dispensations that are cross to the flesh and unpleasing to nature yet the sanctified heart doth sanctifie God therein and give him the glory and justifie him in what he doth in this matter Joh 1. 21. Ps 119. 65 75. 2. This sanctification is to be considered 2. Of Conversation as it is brought or wrought forth and made manifest so that although it 's a truth that all external holiness in appearance not flowing from this inward principle of holiness and life will end in obscurity yet it is as certain that where-ever this Principle and life of Grace is it brings forth the fruit of holiness Rom. 6. 22. And this in Scripture is called holiness of conversation 1 Pet. 1. 15 16. And includes all the good duties and works of the Gospel This holiness in conversation or good This is of two parts 1. Such as concern religious worship and holy works of Saints consisteth of two parts 1. Such as relates to our walking with and living to God in all religious service and obedience in matters of worship these are works that God requires of his people and must necessarily come under that of sanctification and holiness for the institutions of our Lord and Law-giver are holy they are a part of his holy Will left recorded in the holy Scripture and it is a part of our Sanctification to sanctifie the Lord in our obedience to him therein Luke 1. 6. It is said of Zacharias and Elizabeth his Wife that they were both righteous before God walking in all the commandments and ordinances of God blamâ—lesly that is holily and ver 74 75. That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the daies of our life Rom. 12. 1 Pet. 2. 5 9. All which Scriptures do present us with the Saints holy service of God in matters of Worship And this part of the Christians holiness must alwaies answer the Law and Will of the Law-giver for God will have his Ordinances and Institutions to be observed by his people because therein his Worship and his Honour is concerned There are four things too common among men that God and Christ will not pass over without rebuke in the end The first is neglect when persons out of sluggishness and unzealous frames of Spirit do neglect the service and worship of God according to his own appointments making it a matter of indifferency seeing as they suppose they may be saved without any such observances and so do not undervalue the wisdom and will of God which is an high degree of iniquity and sin against him in omitting and neglecting their duty in his service and worship But let such know that look how far short they come in their obedience to Jesus Christ in matters of worship so far they come short in holiness every breach made in this matter makes a breach upon sanctification and holiness It 's true all come short in this matter in some measure in matter or manner or both but when persons do willingly fail in the matter of Worship that is the great sin to be willingly ignorant or willingly disobedient will not may not go unpunished The second is when persons change the ordinances of Christ and things of instituted Worship or mix their own inventions therewith this will he not bear with though he suffer it long yet it must be accounted for in the end When the Lord ordains and commands one thing and we resolve to do another it 's an high act of disobedience and transgression of his Law the danger thereof see Isa 24. 4 5 6. Acts 3. 22 23. 3. When persons undervalue the holy Ordinances of Christ counting them small things matter of circumstance scarce worthy to be taken notice of as if there were