〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Concision who instead of circumcising themselves did cut asunder the Church of God But the sound Believers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Circumcision indeed as being circumcised by the Circumcision made without Hands in putting off the Body of the Sins of the Flâ—sh by Christ Câ—ll 2. 11. They were the true Children of Abraham who did indeed perform that for which Circumcision was intended For we are the Circumcision which worship God in the Spirit and rejoice in Christ Iesus and have no confidence in the Flesh. In the words we have a three-fold Description of the True Circumcision How they stand affected To God Christ Self I. They worship God in the Spirit II. They rejoice in Christ Jesus III. They have no confidence in the Flesh. I. They worship God in the Spirit This Clause may be interpreted 1. In opposition to the Legal Ordinances So 't is taken Iohn 4. 23 24. But the hour cometh and now is when the true Worshippers shall worship the Father in Spirit and in Truth For the Father seeketh such to worship him God is a Spirit and they that worship him must worship him in Spirit and Truth The Jewish Worship is in a sense called Carnal the Christian Spiritual Heb. 7. 16. A Carnal Commandment Heb. 9. 10. Carnal Ordinances imposed on them till the Time of Reformation And Shadows Heb. 10. 1. Now the Lord would have a Spiritual Worship and the Truth of what was in these Shadows these external Forms he allowed instituted in the Infancy of the Church so that they worship God in the Spirit is they have embraced the true Worship of the Gospel and serve God not by the Carnal Rites of the Law but by the pure rational Worship of the Gospel This is part of the sense 2. It implieth worshipping God with the inward and spiritual Affections of a renewed Heart Heb. 12. 28. Wherefore we receiving a Kingdom which cannot be moved Let us have Grace whereby we may serve God acceptably with Reverence and Godly Fear Worship flowing from Grace engaging the Heart in God's Service is that which God prizeth Therefore a Christian should not rest in an External Form God is my Witness whom I serve with my Spirit Rom. 1. 9. 3. It doth also imply the Assistance and continual Influence of the Holy Spirit Ephes. 6. 18. Praying always with all Prayer and supplication in the Spirit and watching thereunto with all perseverance and supplication for all Saints And Iude v. 20. Praying in the Holy Ghost The Doctrine is this That a True Christian is known by his Worship or is one that doth worship God in the Spirit Here I shall shew you 1. What is Worship 2. What a true Christian 1. doth worship 2. Why in the Spirit 1. What is Worship 'T is either Internal or External The Internal consisteth in the Love and Reverence we owe to God The External in those Offices and Duties by which our Honour and Respect to God is signified and expressed 1. Internal The Soul and Life of our Worship lieth in Faith and Reverence and delight in God above all other things Psal. 2. 11. Serve the Lord with Fear and rejoice with Trembling Such a delight as will become the greatness and goodness of God Worship hath its Rise and Foundation in the Heart of the Worshipper there it must begin In our high thoughts and esteem of God especially two things Love and Trust. 1. Love Deut. 6. 5. Thou shalt love the Lord thy God with all thy Heart with all thy Soul and with all thy Might We worship God when we give him such a Love as is Superlative and Transcendental far above the Love that we give to any other thing that so our respect to other things may sâ—oop and give way to our respect to God 2. The other Affection whereby we express our esteem of God is Trust which is the other Foundation of Worship Psal. 62. 8. Trust in the Lord at all Times pour out your Hearts before him Delightful adhesion to God and an intire dependance upon him if either fail or be intermitted our Worship faileth If Delight Job 27. 10. Will he delight himself in the Almighty Will he always call upon God Isa. 43. 22. But thou hast not called upon me O Jacob but thou hast been weary of me O Israel They that love God and delight in him cannot be long out of his company They take all Opportunities and Occasions of being with God So Dependance and Trust Heb. 3. 12. Take Brethren lest there be in any of you an evil Heart of unbelief in departing from the Living God James 1. 6 7. Let him ask in Faith nothing wavering for he that wavereth is like a Wave of the Sea driven with the Wind and tossed For let not that Man think that he shall receive any thing of the Lord. Dependance begets Observance They that distrust God's Promises will not long keep his Precepts If we look for all from him we will often come to him and take all out of his hands Be careful that we do not offend him and displease him 2. External In those Offices and Duties by which our Honour and Respect to God is signified and expressed As by Invocation Thanksgiving Praises Obedience God will be owned both in Heart and Life In all these prescribed Duties by which our Affections towards him are acted If God did not call for outward Worship why did he appoint the Ordinances of Preaching Praying singing Psalms Baptism and the Lord's Supper God that made the whole Man Body and Soul must be worshipped of the whole Man Therefore besides the Inward Affections there must be External Actions In short we are said to worship God either with respect to the Duties which are more directly to be performed to God or in our whole Conversation 1. With respect to the Duties which imply our solemn Converse with God and are more directly to be performed towards him such as the Word Prayer Praise Thanksgiving and Sacraments Surely these must be attended upon because they are special Acts of Love to God and Trust in him And these Duties are the ways wherein God hath promised to meet with his People and appointed us to expect his Grace Exod. 20. 24. In all places where I record my Name I will come unto thee and bless thee And Mark 4. 24. 'T is a Rule of Commerce between us and God With what measure ye mete it shall be measured to you and unto you that hear shall more be given 2. In our whole Conversation Luke 1. 74 75. That we should serve him without Fear in Holiness and Righteousness before him all the days of our lives A Christian's Life is a constant Hymn to God or a continued Act of Worship ever behaving himself as in the sight of God and directing all things as to his Glory He turneth Second-Table Duties into First James 1. 27. Pure Religion and undefiled before God and the
Father is this To visit the Fatherless and Widows in their Affliction and to keep himself unspotted from the World Heb. 13. 16. To do good and to communicate forget not for with such Sacrifices God is well pleased Ephes. 5. 21 22. Submitting your selves one to another in the fear of God Now a true Christian maketh Conscience of all this as of Internal Worship so External As of Solemn and Sacred Acts so of a constant Awfulness of God Secondly The Reasons 1 st Why a true Christian doth worship God 2 dly Why in the Spirit 1 st For the Worship it self 1. Because they have a deep sense of his Being and Excellency impressed upon their Hearts 1. His Being These two Notions live and die together That God is and that he ought to be worshipped and served Heb. 11. 6. The one immediately floweth from the other The first Commandment is Thou shalt have no other Gods before me The second Thou shalt not worship a graven Image If 〈…〉 Worship is certainly 〈…〉 They that have no 〈…〉 they had no God The Psalmist proveth Atâ—â—ism by that Psal. 14. 1. The Fool hath said 〈…〉 Heart There is no God And vers 4. They call not upon God 2. His Excellency They have a cleareâ— sight of God than others have and are more acquainted with him than otherâ— are and therefore are more prone to worship When God had proclaimed his Name and manifested himself to Moses Exod. 34. 8. He made haste and bowed himself to the Earth and worshipped None so ready and forward Psal. 9. 10. They that know thy Name will put their trust in thee 2. Because they have a Principle within them which inclineth them to God Their Hearts are carried to him as light Bodies are carried upward There is such a Grace as Godliness 2 Pet. 1. 6. and distinct in the Notion from Righteousness and Holiness 1 Tim. 6. 11. Follow after Righteousness Godliness 2 Pet. 3. 11. What manner of Persons ought we to be in all Holy Conversation and Godliness What is the Notion then of it 'T is Tendentia mentis in Deum An Impression left upon their Hearts which causeth a bent and tendency towards God as the Fountain of their Mercies the Joy of their Souls and the Center of their Rest. There is such an Inclination in some stronger in others more remiss but in all that are made Partakers of a Divine Nature in some good Degree so as ordinarily to prevail over the Inclinations of the Flesh As Holiness noteth purity of Life so Godliness an Inclination to God 3. Because of their Relations to God which they own God pleadeth his Right Mal. 1. 6. If I be a Father Where is mine Honour If I be a Master Where is my Fear A Father must have Honour and a Master must have Fear And God who is the common 〈◊〉 and 〈◊〉 Master of all must have both A Worship and Honour in which Reverence and Fear is mixed with Love and Joy Or as the owning of a King implyeth submission to his Government so the owning of a God Adoration and Worship 2 dly Why in the Spirit 1. Because Worship without the Spirit is like a Body without the Soul 't is but the Carcase of a Duty The Heart must be the principal and chief Agent in this Business Mat. 15. 8. This People draweth nigh to me with their Mouths and honoureth me with their Lips but their Hearts are far from me There is no Love to God rather an habitual aversion from him 2. External Worship is but a Means to the Internal as Prayer Hearing Reading Receiving tend to promote Love Trust Heavenly-mindedness Self-denial Mortification purity of Life and Conversation Now as the Means are only valuable with respect to their End so are these Duties of Hearing Reading Singing Diligence in the use of Means is good but those Acts that are conversant about the End are better such as the Love of God and Delight and Trust in God for Finis est nobilior mediis Nay amongst the Internal Acts as they are Means to one another so the nearer respect they have to the last End the more noble they are As Faith is more noble than bare Knowledg because Knowledg tendeth to Faith Psalm 5. 10. Love than Faith because Faith tendeth to Love Gal. 5. 6. 1 Cor. 13. 13. Faith causeth Love and serveth as the Bellows to in-kindle this Holy Fire and in Love Desire maketh way for Delight as its noblest Act. And accordingly must all things be valued as they suit the great End which is the injoying of God 3. A Man doth not partake of the Gospel-Blessing till he doth serve God in the Spirit that is till he be made partaker of the Regenerating Grace and actual Influence of the Holy Spirit 1. Of his Regenerating Grace Rom. 7. 6. That we should serve in newness of the Spirit and not in oldness of the Letter New Life is the principal of Evangelical Obedience and when we are renewed by the Holy Ghost we walk in newness of Conversation The Gospel is a Ministry of the Spirit 2 Cor. 3. 8. It not only requireth Duty but giveth Power to perform it The Letter of the Law requireth but giveth no Principle or Inclination to do it that is from Regenerating Grace or the Law written upon our Hearts John 3. 6. That which is born of Spirit is Spirit that is suited inclined disposed fitted for a Spiritual Life 2. Actual Influence He still worketh in us what is pleasing in God's sight Helpeth to mortify Corruption Rom. 8. 13. If ye through the Spirit do mortify the Deeds of the Body ye shall live To perfect Holiness Heb. 13. 21. that so we may serve God in all purity of Life We cannot get nor keep nor act nor increase Grace of our selves if forsaken by the Spirit of Grace The foulest Sins would become our Pleasure and the most unquestionable Duties our Burden If he withdraw his quickning Influences you can do nothing Vse 1. It reproveth those that either do not worship God or by halves or not worship him in the Spirit 1. It disproveth their Confidence that do not worship God There are an irreligious sort of Men that neither call upon him in publick or in private in the Family or in the Closet but wholly forget the God that made them and at whose expence they are maintained and kept 1. Let me reason with you as Men Wherefore had you reasonable Souls but to praise and honour and glorify your Creator and Preserver If you believe there is a God why do you not call upon him The neglect of his Worship argueth a doubting of his Being If there be such a supream Lord to whom you must one day give an account how dare you live without him in the World All the Creatures glorify him Psal. 145. 10. they passively but you have a Heart and a Tongue to glorify him actually Man is the Mouth of the Creation to return to God
the praise of all that Wisdom Glory and Power which is seen in the things that are made Now you should make one among the Worshippers of God 2. Let me reason with you as Christians Are you a Christian and have such Advantages to know more of God and will you be dumb and tongue-tied in his Praise Have you the discovery of the Wonders of his Love in your Redemption by Christ and do you see no cause to own and acknowledg him Have you no Necessities to bring to the Throne of Grace In Christianity you know his particular Providence and Redemption by Christ and should you eat and drink and trade and sleep and never think of God Have you no Pardon to sue out no Grace that you stand in need of that you should live like a brute Beat go on in the circle of Trade Business Comforts and never think of God! You profess you know him but in your Works you deny him and sin doubly both against the Light of Reason and Christianity All that are not avowed Athâ—ists must have some Worship 2. It cutteth off their Conâ—idence that worship him by halves They are of many sorts 1. Some worship him in publick but never in private and secret though Christ hath given us direction to enter into our Closets Mat. 6. 6. And surely every Christian should make Conscience of secret Duties There are many Disputes about praying in Families though those that take their daily Bread should seek God together but there can be no dispute about praying in Secret for the Precept that requireth Prayer first falleth upon single Persons before it falleth upon Families and Churches 1 Thess. 5. 17. Pray without â—easing This cannot concern Families and Churches they are done at stated times when they can conveniently meet but every Man in secret is to be often with God Christ was often alone Mark 1. 35. He went â—ut into a solitary place and there prayed Surely Christ had not such need to pray as we have nor such need of retirement his Love to God being always â—ervent and so in no danger of distraction God poured out the Spirit that we might go apart and mourn over Soul-Distempers Zech. 12. 10 11 12 13 14. Now God's precious Gifts are not given in vain So Acts 10. 2. Cornelius prayed to God alway Therefore certainly secret Prayer is a necessary Duty of God's Worship to be observed by all that acknowledg God to be God and the World to be ruled by his Providence or themselves to have any need of his Grace and Pardon or hope for any thing from him in the World to come Therefore if you have any sense of Religion or think you have any need of particular commerce with God you should make Conscience of secret Prayer 2. Others that make Conscience of External Worship Prayer Hearing Reading Singing of Psalms but not of Internal Worship Faith Love and Hope The External Forms were appointed for the acting or increasing of Internal Grace and so they superficially are conversant about the Means and never mind the End External Worship is sensible and easily done but Internal Worship is difficult External Worship may procure us esteem with Men but Internal Acceptance with God External Worship satisfieth blind Conscience but doth not better the Heart External Worship may puff us up with a vain Confidence but Internal Worship maketh us lament Spiritual Defects We have not that purity of Heart that deep sense of the World to come that absolute dependance upon God which may quiet our Souls in all Exigencies Surely they are better Christians that have the Effect of the Ordinances than they that have only the Formality of them The External Duty may procure us toil and wearisomness to the Flesh but the Internal Worship bringeth us Comfort and Peace The more Faith in Christ and Love to God and lively Hope of Eternal Life the more is the Soul comforted Therefore if you will always lick the Glass and never taste the Hony go on in a Tract of Duties but you will have no comfort in them In short They that go on in External Duties may be said in some sense to serve God but they do not seek after him In pretence they make God the Object of their Worship for they do not worship an Idol but they do not make him the End of their Worship A Man maketh God the End of his Worship when he will not go away from God without God when he looketh to this that his delight in God be quickned his dependance upon God strengthned his hatred of Sin encreased and by every Address to God is made more like God 3. It reproveth and disproveth those that put on a garb of Devotion when ministring before the Lord but are slight and vain in their ordinary Conversation A Man should be in some measure such out of Duty as he giveth out himself to be in Duty For his whole Life should be as it were a continued Act of Worship Prov. 23. 17. Let not thy Heart envy Sinners but be thou in the Fear of the Lord all the day long We should still live in a dependance upon God and in subjection to him Psal. 16. 8. I have set the Lord always before me He is at my right hand I shall not be moved In Point of Reverence and in point of Dependance because we are in danger to miscarry both by the Delights of Sense and the Terrors of Sense If a reverence of and a dependance on the great God do still possess our Hearts we shall carry our selves more soberly as to the Comforts of the World and not be easily discouraged and daunted with the Fears of the World This is our Preservative and maketh us true and faithful to our great End 3. Those that do not serve God in the Spirit You should worship God so as it may look like Worship and Service performed to God and due to God 'T is Spiritual Worship God requireth and is ever pleased with all He seeketh such to worship him as worship him in Spirit and in Truth Iohn 4. 23. And this is most agreeable to his Nature Iohn 4. 24. God is a Spirit and they that worship him must worship him in Spirit and in Truth When Hearts wander when Affections do not answer Expressions Is this like Service and Worship done to an All-seeing and All-knowing Spirit Is there any stamp of God upon the Duty of his Majesty Goodness and great Power Vse 2. For the Comfort of good Christians Here is their Carriage towards God briefly set down They worship God in the Spirit A Christian is described by his proper Act Worship and by the prâ—per Object thereof God and by the proper part and seat thereof In the Spirit Do you worship him with Reverence and with Delight and Affection with a Trust Hope and Confidence 1. With Reverence Considering God's Majesty and our own Vileness The Majesty of God Mal. 1. 13. For I am a great
was of that wicked One and slew his Brother And wherefore slew he him Because his own Works were Evil and his Brother 's Righteous Partly Because there is in them a Spirit of Envy and Emulation Both are Rivals for the Favour of God The Spiritual Worshippers take the right way and the Formalists the wrong way to obtain it The first are received the latter rejected And they being at such great pains and costs in their wrong way cannot endure that any should be preferred before them witness Cain and Abel Where carnal Confidence is there is bitterness of Spirit against sincerity 3. Because they have so much to do with God They that look to Men may rest in an outward appearance but one whose Business lieth mainly with God must look to the frame of his Heart that it be right set towards Holiness Now this is the course of a thorow Christian 'T is God's Wrath that he feareth God's Favour that is his Life and Happiness God's Presence into which he often cometh God's Mercy from whom he expecteth his Reward and with God he hopeth to live for ever Now bare Externals arâ— of no account or worth with God John 4. 24. God is a Spirit and they that worship him must worship him in Spirit and in Truth 1 Sam. 16. 7. But the Lord said unto Samuel Look not on his Countenâ—nce or on the heighth of his Stature because I have refused him for the Lord seeth not as Man seeth for Man looketh on the outward Appearance but the Lord looketh on the Heart Prov. 16. 2. All the ways of a Man are clean in his own Eyes but the Lord weigheth the Spirit Men judg after the outward Appearance but God weigheth the Spirits 4. Because of the Nature of gospel-Gospel-Worship which is simple spiritual and substantial therefore called Spirit often in opposition to the Ceremonies of the Law and the ministration of the Spirit unto Life 2 Cor. 3. 8. The Law is called Letter and the Gospel Spirit Now for a Christian to turn the Ordinances of Christ into Flesh which were appointed to be the Ministration of the Spirit this is to alter the nature of Things and turn the Gospel by which is all our Claim and Hope into a dead Letter 5. This Confidence should not be cherished by a Christian because it can bring no solid Peace to the Conscience for the present External Justificiaries are uncertain the Man that kept all these things from his youth saith What lack I yet Mat. 19. 20. He asketh as a Man unsatisfied for our Bondage doth not wear off with External Duties but is increased rather till we are justified in the Name of Christ and sanctified by his Spirit But suppose it satisfieth blind Conscience for the present yet afterwards Men whose Hearts are not sound in God's Statutes fall into sad Complaints and are involved in a Maze and Labyrinth of Doubts and Troubles whence they know not how to extricate themselves They have so much sense of Religion as to understand their Duty and yet are so little brought under the Power of it as not to be able to make out their claim But if this be not the case of all when the hour of death cometh we shall find all is but froth 1 Cor. 5. 56. If we have not minded the Redeemer's Grace his whole Grace the Imputation of his Righteousness and the Regeneration of his Spirit and lived in obedience to his sanctifying Motions Then we shall be filled with horror and amazement The 1. Use is Caution Take heed of having Confidence in the Flesh of placing Religion and valuing your Interest in God by External Observances but look to this That your Hearts be upright with God in the New Covenant To this end 1. Take heed of a false Happiness The Wisdom of the Flesh which is natural to us doth incline us to it Iames 3. 15. doth only prompt us to Pleasure Profit and Honour We set our Hearts on vain Delights and are wholly carried to them value our Happiness by them Whilst we indulge this sensual Inclination the Soul careth not for God other things are set up instead of God The Belly is God Phil. 3. 10. Whose God is their Belly Mammon is their God Mat. 6. 24. And Honour and worldly Greatness is another Idol which Men set up while they value the praise of Men more than the praise of God Iohn 12. 42. Carnal Self-love maketh Idols and sets up other Gods instead of the True God Now therefore make it your first Work to return to God as your Rightful Lord and Chief Happiness as your Soveraign Lord. If you make it your business and purpose to worship God in the Spirit you will rejoice in Christ and have no Confidence in the Flesh. Spiritual Worship convinceth us of Defects and you will see a need of Christ's renewing and reconciling Grace Our Treasure and Happiness is our God Now therefore do you value your Happiness by the Favour of God and not by woâ—ldly Things 2. In the next place Take heed of a Superâ—icial Righteousness For this is plain Confidence in the Flesh. This maketh you sensless and ignorant of your Danger and careless of the means of your recovery and so your Conviction and Conversion is more difficult And therefore Christ saith That Publicans and Harloâ—s enter into the Kingdom of God before Pharisees and Self-Justiciaries Mat. 21. 31. No Condition is more dangerous than to be poor and proud corrupt and yet conceited and confident The most vicious are sooner wrought upon than those that please themselves in External Observances without real internal Holiness or change of Heart This is Two-fold 1. Outward Ordinances 2. Partial Morality 1. Outward Ordinances To rest in your attendance upon and use of these Consider how displeased God was with those that submitted to Sacraments without Reformation 1 Cor. 10. 1 2 3 4 5. With many of them God was not well-pleased but they were overthrown in the Wilderness Spiritual Meat and Spiritual Drink could not keep them from Destruction when they murmured when they fell from Christ to Idolatry when they lusted after Quails when they tempted Christ And will he be more favourable to you Oh! rest not then in the outward use of the Ordinances of Christ God may vouchsafe you this Favour and yet not be well-pleased with you Many that have eaten and drunk in his Presence yet are finally rejected for their sins Luke 13. 26. Many prize the Seal yet tear the Bond that is break the Covenant yet seem to value the Seal of the Covenant that they may have Confidence in the Flesh in the bare external Performance 2. Partial Morality Those that live fairly and plausibly but want the true Principle the Spirit of Christ the true Rule the Word of God the true End the Glory of God that are in with one Duty and out with another fail in their Duties to God or Men Are much in Worship but defective in
Sacrilege The latter Prophets tax them much for that Crime The Jewish Form still is hatred of Idolatry in-so-much that they think that all the Plagues that come upon them is for the Idolatry of their Fathers especially in the siâ— of the Golden Calf in the Wilderness and translate the Scene of their Repentance far enough from themselves that they may not see their present Sins both in breaking the moral Law and despising Christ. And every Party is observâ—d to have their Form one special Commandment which they stuck unto which they are zealous for whilst they neglect the rest The reproaches of our Enemies saith the Pharisee are only for the fourth Commandment but neglect the rest zealous for the Sabbath but unconscionable all the week after Oh let 〈◊〉 be no occasion for this Others sâ—em to make little reckoning of other Commandments and insist only upon the fifth obedience to Superiors The Charge is sometimes carried between the third and sixth Commandment they will not swear but will lie and slâ—nder their Neighbours I mention these things to shew what need we have to be uniform in our Obedience unto God I will mention but one Motive They that do not obey all will not long obey any but where their Interest or Inclinationsâ— require it will break all As Herod did many things but one Command stuck with him his Herodias and that bringeth him to murder God's Prophet Mark 6. 20. One Sin keepeth possession for Satan and that one Lust and Corruption may undoe all A Bird tied by the Leg may make some shew of escape so do many think themselves at liberty but the Fowler hath them fast enough 2. Let us not rest in outward Duties of Worship and place our Zeal there for that is an ill Spirit that doth so 'T is the Badg of Pharisaism they keep a fair correspondence with God in the outward Duties of his Worship but in other things deny their subjection to him the main reason is because Externals of Worship are more easy than the denial of Lusts. The sensual Nature of Man is such that 't is loth to be crossed which produceth prophaneness Wherefore do Men ingulph themselves in all manner of sensuality but because they are loth to deny their Natural Appetites and Desires and to row against the stream of Flesh and Blood and so to walk in the way of his own Hâ—art and the sight of his Eyes Eccles. 4. 8. If Nature must be crossed it shall be crossed only for a little and in some slight manner they will give God some outward thing which lieth remote from the subjection of the Heart to him therefore be zealous for Externals and this produceth Hypocrisy gross Hypocrisy and Dissembling whereby we deceive othâ—rs and get a good Name among others by a zeal and fervency for God's outward Iâ—stitutions And this close Hypocrisy or Partiality of Obedience is that whereby we deceive our selves exceeding in External Actions and Duties while we neglect those Substantials wherein the Heart and Life of Religion most lieth such are the Love of God Contempt of the World Mortification of the Flesh the Heavenly Mind and Holy Constitution of the Soul â—irmly set to please God in all things Once more That this Deceit may be more strong Men are apt to exceed in outward Observances or By-laws of their own and this produceth Superstition either Negative in condemning some outward things which God never condemned as those Ordinances of Men which the Apostle speaketh of Col. 2. 19. Touch not taste not handle not Or positive in doing many things as Duties and crying them up as special Acts and Helps of Religion which God never instituted to that end and purpose Mark 7. 7 8. Teaching for Doctrines the Commandments of Men. The Spirit and Genius of Superstition lieth in this neglecting many things which God commandeth but multiplâ—ing Bonds and Chains of their own making Sacrifices enow God shall have any thing for the Sin of their Souls Micah 6. 6 7. Thus these three great Evils Prophaneness Hypocrisy and Superstition do all grow upon the same Stem and Root First Men must have an easy Religion where the Flesh is not crossed but no mortifying of Lusts no exercising our selves to Godliness They can deny themselves in parting with a Sacrifice but the weighty things of Piety Justice and Mercy are neglected God shall have Prayers enow Hearing enough if the Humor and Temper of the Body will suit with it They can fast and gash themselves like Baal's Priests whip their Bodies but spare their Sins but the Heart is not subdued to God They can part with any thing better than their Lusts and disturb the present Ease of the Body by attending on long and tedious Duties rather than any solid and serious Piety II. The next Lesson which we learn is The Guise of Hypocrites for our Lord intimateth that these Pharisees had great need to learn the Importance of that Truth as being extreamly faulty I will have Mercy and not Sacrifice 1. The first thing notable in Hypocrites is a partial Zeal they have not an Uniform Conscience are very exact in some things but exceeding defective and faulty in others The good Conscience is intire and universal Heb. 13. 18. We trust that we have a good Conscience in all things willing to live honestly The sincere Purpose and Intention of his Heart was to direct his Life according to the Will of God in all things Tho' every one hath his failings yet the Will and constant Endeavour of a sincere Heart is to govern himself universally according to the Will of God in all points of Duty whether they concern God or Man as 't is said of Zechary and Elizabeth Luke 1. 6. That they walked in all the Ordinances and Commandments of the Lord blameless The renewed Conscience doth approve all and the renewed Will which is the Imperial Power in the Soul the first Mover and Principle of all Moral Actions is bent and inclined to obey all and the New Life is spent in striving to comply with all But 't is not so with Hypocrites they pick and chuse out the easiest part in Religion and lay out all their Zeal there but let other things go In some Duties that are of easy digestion and nourish their Disease rather than cure their Soul none so zealous as they none so partial as they Now a partial Zeal for small things with a plain neglect of the rest is direct Pharisaism all for Sacrifice nothing for Mercy Therefore every one of us should take heed of halving and dividing with God If we make Conscience of Piety let us also make Conscience of Justice if of Justice let us also make Conscience of Mercy 'T is harder to renounce one Sin wherein we delight than a greater which we do not equally affect A Man is wedded to some special Lusts and is loth to hear of a divorce from them We have our tender and sore places in
the Conscience which we are loth should be touched But if we be sincere with God we will keep our selves from all even from our own Iniquity Psal. 18. 23. such as is most incident to us by temper or custom of Life or course of our Interests to baulk or break with God out of private Reasons of Pleasure Honour or Profit or any corrupt Interest is to prefer these things before God and to set up another chief Good in our Hearts and to prefer it before his Favour Thus in General 2. They place all their Godliness and Righteousness in outward Observances or external Discipline and so their Religion is more in the Flesh and in the Letter than in Heart and Spirit As the Pharisees rested in outward Worship only or some external Rules without the inward and real Duties either of the First or Second Table Mat. 23. 25. They cleanse the outside of the Cup and Platter but within they are full of Extortion and Excess And Vers. 28. Ye appear outwardly Righteous unto Men but within ye are full of Hypocrisy and Iniquity And every where they are represented as painted Tombs without but had much hidden Uncleanness and Corruption within There was an outward formality and shew of Religion when they denied the Power thereof They should join Obedience to God and Love to their Neighbour with their outward Sacrifices but these things were of little value and esteem with them Now what Sacrifices were to them that External Ordinances are to us And what their Rituals were the same is the Mode and Garb of Profession among us And therefore External Profession or the performance of External Duties according to our way is not a sufficient Testimony of true Godliness For Christ saith Mat. 5. 20. Except your Righteousness exceed the Righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of Heaven Their Righteousness was an out-side Righteousness without that inward Constitution of Soul which doth belong to a renewed Heart and yet carried on in such a way and applauded by Men that the Jews had a saying That if but two Men out of all the World went to Heaven the one should be a Scribe and the other a Pharisee Oh Christians 't is one thing to approve our selves to God who searcheth the Heart and another thing to approve our selves to Men who look only to the out-side and fâ—ir appearance without A renewed Heart that is unfeignedly set to please God in all things is more than all the Pomp of External Duties And therefore we should study to give Evidence of this by making Conscience of Obedience as well inwardly as outwardly growing in Holiness all the days of our Lives This will be comfortable to us and this will be approved of God hereafter even such an Holiness as is manifested in all the parts of our Conversation in outward Carriage and secret Practice common Affairs and religious Duties In the Worship of God and Charity and Justice to Men Phil. 3. 3. We are the Circumcision which worship God in the Spirit and have no confidence in the Flesh. When there is a serious Bent and the true spiritual Affections of a renewed Heart towards God and Man and we do not rest in outward Duties but are still growing in internal Grace Faith Hope and Love and are still purifying the Heart and Life that we may constantly glorify God and do good to Men. This is that which is over and above the Righteousness of the Scribes and Pharisees our Duty is to serve God in the Spirit and to bring the inward Man in subjection to him without which Externals are of little worth 3. They were more in love with Ceremonies than with Substance Sacrifices which belonged to the Ceremonies of the Law were in high esteem with them but Godliness Justice and Mercy were of little regard And as outward things were preferred before Inward so the lesser things before the weighty As to their Duties tithing Mint and Annise and Cummin but they have omitted the weightier Matters of the Law Justice Mercy Faith These ought ye to have done and not to leave the other undone Matth. 23. 23. Formality and Hypocrisy maketh Men wise about that which is least to purpose They make a business about Ceremonies but neglect the Substance of Religion They enlarged their Phylacteries which were Scroles of Parchment on which the Law was written but took no care of having the Law of God written upon their Hearts Hypocrisy is an odd trifling Zeal which runneth out upon little things So for avoiding Sin Matth. 23. 24. They strain at a 〈◊〉 and swallow a Camel More scrupulous in a little Sin than a great in small Sins very scrupulous in greater Matters very adventurous And because this is one of the main things here intended I shall give you Instances and Reasons 1. Instances to prove that Hypocrites have such an odd Conscience that straineth greatly at a small Sin We have them every where out of the Word of God Herod's making Conscience of his Oath but not of shedding Innocent Blood The King was sorry nevertheless for his Oath 's sake c. Matth. 14. 9. he caused Iohn the Baptist to be beheaded A Sinner is holden in Bonds which he might lawfully break rather than Herod will break his rash Oath Iohn shall lose his Head Of such an odd Complection is the Conscience of Carnal Men. So the Jews when Iudas laid down the hire of his Treason and cast the Mony at their feet Mat. 29. 6 7. It is not lawful said they to put it into the Treasury because it is the price of Blood Pretending to be afraid to offend in the least things when they had offended in the greater They bogled not at betraying Innocent Blood and yet they would not meddle with the Gain when it was thrown back to them Another Instance of the like Conscience is Iohn 18. 28. Then led they Iesus front Caiaphas into the Iudgment-Hall and it was early and they themselves went not into the Iudgment-Hall lest they should be defiled but that they might eat the Passover They were careful to avoid legal Pollution and yet they were at the same time seeking the Life of the Lord of Glory Just such another fit of Conscience cometh upon them a little after Iohn 19. 31. They went to Pilate and desired that the Bodies might not hang upon the Cross on the Sabbath-day lest their great Feast should be defiled And thus you see that through Formality and Custom Men may be strictly bound in Conscience to perform the Duties of Ceremonial or External Worship whose Consciences notwithstanding never scruple to violate the most weighty Precepts of the Law Just of this Nature was that solemn Case of Conscience Zech. 7. 1 2. about the keeping of their Fasts when the Prophet telleth them they had higher Matters to mind the executing of Iudgment and shewing Mercy and breaking off their Oppressions vers 10. The
without seeking the reconciling and renewing Grace of the Redeemer Luke 18. The proud Pharisee pleadeth his own Merits rather than God's Grace but the Publican pleaded Mercy 'T was long e're Paul was brought to count all but Dung and Dross for the Excellency of the Knowledg of Christ Phil. 3. 7 8 9. But on the other side a Christian though he maketh progress in Holiness yet from first to last cherisheth a broken-hearted sense of his own Wants and a thankful remembrance of his Redeemer's Love who is all in all with him both for Justification and Sanctification Before Pardon the Sinner is weakned and humbled with a sense of his lost Condition and then there is a constant watchfulness with Repentance and brokenness of Heart which followeth Pardon loving much because much is forgiven Luke 7. 47. And loathing himself in his own sight because of his vileness and sinfulness after God is reconciled to him Ezek. 16. 63. This is the frame of Heart which suiteth with the Gospel-state III. I come to the third Thing the value of Mercy I shall not speak of it at large but only with respect to this Scripture 1. 'T is better than Sacrifice To sacrifice is to serve God but to shew Mercy is to be like God Luke 6. 36. Be ye therefore merciful as your Heavenly Father is merciful Now Conformity to God is more noble than Subjection to God it hath more of Perfection and Blessedness in it especially than a particular external mode and way of subjection to God 2. As 't is preferred before Sacrifice so 't is preferred before the external Observation of the Sabbath The Sabbath is the great Institution conducing to the enlivening of other Duties Mercy not only to the Souls of Men as here or Bodies of Men but Mercy to the Bodies of the to help a Beast out of a Pit is a Sabbath-days work Mat. 12. 11 12. 3. 'T is more than Gospel-Externals of Worship The Apostle had spoken of being not hearers of the Word only but doers also Jam. 1. 25. Then saith Vers. 27. Pure Religion and undefiled before God is this To visit the Fatherless and Widows in their Affliction and keep himself unspotted from the World Is this Religion to come to Church to hear the strictest Preachers Doth the Apostle reckon this another part of Religion No but to visit the Fatherless and Widows They who are truly Religious have such a deep sense of God's Mercy to them that they are changed into the Divine Nature that they cannot but pity the miserable and afflicted Now the Ordinances of the Gospel are rational not so carnal and servile as the Ordinances under the Law 4. 'T is more excellent than all the Gifts of the Gospel The Gifts of the Gospel were glorious Things Gifts of Tongues Gifts of Healing Gifts of Knowledg and Utterance 1 Cor. 12. 31. Covet earnestly the best Gifts and yet I shew you a more excellent way What is that Love Charity Mercy Though Abilities are excellent Things to be able to edify and instruct others yet no way to be compared with the Grace of Charity and the performing all our Duties to our Brethren out of love to God 5. I cannot say 't is above the Graces of the Gospel Faith and Love to God yet this I can say that those Graces are not real unless accompanied with Charity 1 John 4. 20. If a Man say he loveth God and hateth his Brother he is a liar for if a Man hateth his Brother whom he hath seen how can he love God whom he hath not seen He speaketh there of Love to Christ vers 19. We love him because he loved us first There may be a great deal of Hypocrisy in professing and pretending Love to Christ and so he doth certainly who doth malign and persecute Christians or not shew Mercy to them in their Distresses We daily converse with Men meet with Objects of Charity whom we should pity but if we do not this which is the more easy we will not do that which is more difficult 6. 'T is the Qualification of finding Mercy Mat. 5. 7. ` Blessed are the Merciful for they shall obtain Mercy Compassion to other Mens Bodies and Souls gives this hope and confidence of finding Mercy with the Lord and that is all our Hope It will be inquired into at the Day of Judgment Mat. 25. 35 36 37 38 39 40 41. For I was an hungred and ye gave me Meat I was thirsty and ye gave me Drink I was a Stranger and ye took me in Naked and ye clothed me I was sick and ye visited me I was in Prison and ye came unto me Then shall the Righteous answer him saying Lord when saw we thee an hungred and fed thee or thirsty and gave thee Drink When saw we thee a Stranger and took thee in or naked and clothed thee Or when saw we thee sick or in Prison and came unto thee And the King shall answer and say unto them Verily I say unto you in as much as ye have done it unto one of the least of these my Brethren ye have done it unto me Then shall he say also unto them on the left hand Depart from me ye cursed into everlasting Fire prepared for the Devil and his Angels Oh then let us make Conscience of this Duty more than ever we have done A DESCRIPTION of the True Circumcision PHIL. 3. 3. For we are the Circumcision which worship God in the Spirit and rejoice in Christ Iesus and have no confidence in the Flesh. AMong those that entertain thoughts of Religion there ever have been and will be many Contests who are the True Church and People of God The Lazy place their Plea and Claim in External Observations The Serious look to the Vitals and Heart of Religion and cannot satisfy themselves in an outward Form without the Life and Power This was the very difference between the True Christians and a certain sort of Persons who took upon them to be the Circumcision The Jews are often called the Circumcision Therefore Christ is said to be a Minister of the Circumcision as being sent to the People that were to be Circumcised Rom. 15. 8. And Peter is called the Apostle of the Circumcision Gal. 2. 7 8. as being appointed to deal with that People Now these Judaizing Christians who had a zeal for the Ceremonies of the Law did falsely boast themselves to be the only People of God and the true Circumcision This was the difference between them Who were to be accounted the true Circumcision the Jewish Zealots who placed their Justification in the Ceremonies of the Law or those who adhered to Christ only and looked for the Mercy of God through him We are the Circumcision say they excluding the other and better sort of Christians The one had the Form and the other the Effect and Power The one were circumcised outwardly the other spiritually The Apostle judgeth for the latter the former were
Were those things spoken to them only and not to us also Surely all may learn from hence that by a bare submission to outward Rites we are not approved of God without minding the true Reformation of Heart and Life and expecting the Pardon of our Sins by Jesus Christ. You are baptized but are you washed from your Sins You hear the Word but is it the Power of God to your Salvation You frequent Sacraments but is the Conscience of the Bond of the Holy Oath into which you are entred upon your Hearts There is more required in Christianity than outward Profession whether in Word or Deed Namely the Conscience of your Dedication to God or else the Work doth not go deep enough 1 Cor. 13. 3. Though I bestow all my Goods to feed the Poor and though I give my Body to be burned and have not Charity it profiteth me nothing You content your selves with your Tale and number of Duties praying Morning and Evening and reading so many Chapters But where is the Spirit and the Fruit of all that you do They that are given to Fasting think themselves very devout if they fast often be their Hearts never so full of rancour Many huddle over many Prayers but they do not go from their Heavenly Father with an Heavenly Mind They give Alms but live loosly As Michal laid a Statue in David's Bed and covering it with David's Apparel made Saul's Messengers believe it was David himself sick in Bed So many Persons cover themselves with certain External Actions belonging to Religion and the World believeth them truly sanctified and spiritual whenas indeed they are but Statues and Apparitions of Devotion to God But this is but a vain shew a placing the Means instead of the End the Subordinate instead of the Ultimate End 2. Man's Externals Invented by themselves by Laws of their own and outward Observances of their own devising Men's whole Religion running out into Externals they are not contented with the Forms of Worship instituted by God but add somewhat of their own and love to bind themselves in Chains of their own making As the Jews not being perfect as appertaining to the Conscience by the use of the Instituted Ceremonies of Moses invented other things to make them more perfect Now as to this I shall only observe 1. That as the out-side of Worship is most minded by a Carnal Christian so the in-side by a renewed Christian Mat. 15. 8. This People draweth nigh to me with their Mouth and honoureth me with their Lips but their Heart is far from me Their Hearts are averse from God The Carnal Christian is all for uncovering the Head and bowing the Knee but taketh no care of the Heart Isa. 58. 5. Is it such a Fast that I have chosen A day for a Man to afflict his Soul Is it to bow down his Head as a Bulrush and to spread Sack-cloth and Ashes under him wilt thou call this a Fast and an acceptable day unto the Lord The Pharisees were zealous for washing before Meat as if it were an holy religious Act because it was one of their own Traditions Mat. 15. 2. But took no notice of inward Defilement 2. They are more zealous for Humane Inventions than Moral and commanded Duties Mat. 15. 3 4. For the Rudiments of the World as the Apostle calleth them Col. 2. 10. than the unquestionable Ordinances of Christ. For a worldly Religion must be supported by worldly Means 3. I observe That the more external Pomp there is of Man's devising the less spiritual Truth for it gratifieth the natural Corruption which is all for the out-side Some few Externals God intended for an Help but when Men will be adding they become a Burden and an Impediment God did not abrogate his own Ceremonies for Men to appoint theirs 2 dly That naturally Men are meerly for an external way of serving God and place their Confidence therein Here I shall shew you 1. That their Hearts are set upon External Worship 2. That therein they place all their Confidence 1. That naturally Mens Hearts are chiefly set upon External Services And that 1. out of laziness Externals being more easy than worshipping God in the Spirit Matth. 23. 23. They tithe Mint and Annise and Cummin but omit the weightier things of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudgment Mercy Faith Conscience is like the Stomach which naturally desireth to fill it self and when it cannot digest solid Food filleth it self only with Wind. So here outward things are more easy but mortifying Sin and solid Godliness is more difficult this the natural Man cannot digest and therefore culleth out the easier and cheaper sort of Religion which puts him to no great trouble or self-denial 2. Out of their Indulgence to the Flesh A Man can spare any thing better than his Lusts His Estate the present â—ase of the Body their Children any thing for the Sin of their Souls Micah 6. 6 7 8. The Question is not how to satisfy Justice but how to appease Conscience while they retain their Sins They would buy out their Peace with vast Sums of Mony mangle their Flesh like the Priests of Baal to spare the Sin of their Souls do any thing endure any thing but the subdâ—ing the Heart to God The sensual Nature of Man is such that he is loth to be crossed if he must be crossed only a little and but for a while and therefore affects an easy Religion where the Flesh is not crossed or but a little crossed Now â—light Duties performed now and then do not much trouble the Flesh where there is no mortifying of Lusâ—s no 〈◊〉 Godliness 3. Out of Pride Man is a proud Creature and would fain establish his own Righteousness and have somewhat wherein to glory in himself Rom. 10. 3. A Râ—â—â—et Coat of our own is better than a silken Garment that is borrowed of another Luke 18. 9. Christ spake this Parable against those who trusted in 〈◊〉 that they were Righteous There is such a disposition in Men that if by any means they can hold up a pretence of Righteousness of their own will not pray and wait and consecrate and devote themselves to God that they may attain his Righteousness if they have any thing to plead if they have a partial Righteousness if they be not to be numbred among the worst of men Luke 18. 11. The Pharisee stood and prayed thus with himself God I thank thee that I am not as other Men are Extortioners Vnjust Adulterers or even as this Publican If they have an External Righteousness they will plead that I fast twice in the Week I give tithe of all that I possess c. A legal Spirit is natural to us Though Men dare not pretend to an universal Conformity to the Law in a strict sense yet if they can make a shift to get any external Conformity to the Law they are confident of Divine Acceptance Yea so sotâ—ish is their Conscience that they