52 A DESCRIPTION OF [PlIIL. III. 3.
2. The superficial rigliteonsness cloth not only keep men from Chrit^t, but set them against Christ, his way, his servants, and true interest in the world. These were dogs, evil-workers, to whom the apostle oi)poseth the true Christians. Usually they that are for the form, oppose the power : Gal. iv. 29, ' He that was born after the flesh, persecuted him that was born after the Spirit.' They that have but the form and shadow of godliness, no more than the power of nature carrieth them unto, Avill persecute those that have the reality and truth, — that is, the renewing and reconciling grace of Jesus Christ ; partly, because the true spiritual worshippers, by their serious godliness, disgrace and condemn tliose that hizily rest in an empty form ; and therefore they cannot endure them. At the bottom of their hearts they have an enmity and hatred against God, and vent it on his people: 1 John iii. 12, ' Not as Cain, who 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 s])irit of envy and emulation ; both are rivals for the favour of God. The spiritual woi-shippers 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 thorough Chris- tian. It is God's wrath that he feareth, God's favour that is his life and ha})piness, 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 are of no account or worth with God: John iv. 24, ' God is a spirit, and they that worship him must worship him in sj)irit and in truth ;' 1 Sam. xvi. 7, ' But the Lord said unto Samuel, look not on his countenance, or on the height 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. xvi. 2, ' All the ways of a man are clean in liis own eyes, but the Lord weigheth the spirit.' Men judge after the outward ap[)earance, but God weigheth the s})irits.
4. Because of the nature of gospel worship, which is simple, spiritual, and substantial ; therefore called spirit, often in ojiposition to the cere- monies of the law, and the ministration of the s[)irit unto life, 2 Cor. iii. 8. The law is called letter, and the gos])el sjnrit. 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 pi-esent external justiciaries are uncertain. The man that kept all these things from his youth, saith, ' What lack I yet?' Mat. xix. 20. He asketh as a man
Phil. III. 3.] the true circumcision. 53
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 fianctified by his Spirit. But suppose it satisfieth blind conscience for the present, yet afterwards, men whose hearts are not found in God's statutes, fall into sad comphiints, and are involved in a maze and labyrinth of doubts and troubles, whence they know not how to extri- cate 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. V. 5, 6. If we have not minded the Redeemer's grace, his whole grace, the imputation of his rigliteousness, and the regeneration of his Spirit, and lived in obedience to his sanctifying motions, then we shall be filled with horror and amazement.
The first 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, James iii. 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, tlie soul careth not for God, other things are set up instead of God. The belly is god: Phil. iii. 19, ' Wliose God is their belly.' Mammon is their god. Mat. vi. 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, John xii. 43. 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 sovereign 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 worldly things ?