The Distinguishing Characters of Real Christians, Part 1, by Thomas Boston. This audio was created with an artificial voice for the audiobook initiative on Sermon Audio. The distinguishing characters of real Christians being the substance of several sermons. Philippians chapter 3 verse 3, For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. The Apostle here gives a reason why he had called those false teachers, against whom he cautions the Philippians, the concision, namely because he and all true believers and not they had the best claim to circumcision. In the words there are two things, one, a position, we are the circumcision, two, the proof of it taken from the description of the true circumcision, which agrees to believers and them only. In the position we have, one, the party to whom the honourable controverted character belongs, we, which includes, one, the apostle himself, who was circumcised in the flesh, verse 5. to the Philippian church to whom he speaks, who being of the Gentiles were not circumcised in the flesh, which was the great quarrel the false apostles had with them. Yet this character doth not comprehend all of the church of Philippi, but the saints among them, to whom the following description agreed, and therefore all believers, that is, all that worship God in the Spirit and rejoice in Christ Jesus and have no confidence in the flesh. 2. That character itself, the circumcision, that is, the circumcised people, Romans chapter 15 verse 8, now they were not the circumcised in the flesh, therefore it is meant of their circumcision in the spirit. See the distinction, Romans chapter 2 verse 29, He is a Jew which is one inwardly, and circumcision is that of the heart in the spirit, and not in the letter, whose praise is not of men, but of God. They had the thing signified by circumcision, while others that boasted of circumcision had only the bare outward sign, and as the thing is far better than the sign of it, so they deserved the name best. Before we proceed farther, we may deduce a few doctrinal observations from this first part of the verse. Doctrine 1. The sacraments of the Old and New Testament are in substance the same. The baptized Philippians, who were baptized with the Holy Ghost as well as with water, are said to be circumcised. And so the Apostle attributes our baptism and the Lord's Supper after a sort to the church of the Jews. 1 Corinthians 10 1-4 Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea. and were all baptized unto Moses in the cloud and in the sea, and did all eat the same spiritual meat, and did all drink the same spiritual drink, for they drank of that spiritual rock that followed them, and that rock was Christ. As the covenant was always the same in substance, so the seals of it were the same too. I note this to guard against the popish error in making the sacraments of the Old Testament only shadow forth that grace which the sacraments of the new do confer, according to them, and that they were not the same in efficacy. Doctrine 2. The reality of that which seducers do pretend unto will more readily be found in those that conscientiously oppose them. These men run down the apostle and other believers in the point of circumcision, giving out themselves only for the circumcised ones. but the Apostle proves they had a better claim to it than those that made all the noise about it. Thus the works of holiness are to be found more with those that press justification by faith than with others who would be looked on as the great patrons of good works. Use. Be not then deceived with fair speeches, but examine matters to the bottom, for often do those that have the highest pretenses to write on their side go farthest from it. and think it no uncouth thing to find those who have deserted the principles of the Presbyterian Church of Scotland in their separation give out themselves for the only adherents thereto. Doctrine 3. The sign in religion without the thing signified is little worth. They are but the concision, and deserve no other name, that have only circumcision in the flesh. We are the circumcision that have the thing signified thereby. To confirm this, consider one. All it can do is but to give a name before men, which they lose before God. Romans chapter 2 verses 28 and 29 For he is not a Jew, which is one outwardly, neither is that circumcision, which is outward in the flesh, but he is a Jew, which is one inwardly. And circumcision is that of the heart in the Spirit, and not in the letter, whose praise is not of men, but of God. Christians we will be called amongst men, upon our receiving the sign of it, but we will be but as the children of the Ethiopian before the Lord, if we have no more. It may give us an honorable title in the world, but it is but an empty title before God, too. The sign is but a mere external thing, on which nothing of weight for salvation can hang. It is too little to make any saving difference betwixt them that have it, and others that want it. And therefore when the Lord comes to judgment, He throws down altogether Jeremiah chapter 9 verses 25 and 26, for He looks not to the outward appearance to lay any weight upon it, but to the heart. 3. The sign in religion without the thing signified is but an inefficacious thing, as a body without a spirit. The sacraments have each two parts, the sign and the thing signified, sacramentally united. He then that hath got the sign only hath only the half and the meanest half too. Sacraments are seals of the covenant, but where there is no covenant, there can be no seal, and what avails a seal at a blank? They apply Christ to believers, but where there is no receiving, how can they apply? For. As men may in Christ's livery abide in the devil's service, so they may and will go with it into the place prepared for the devil and his angels, if they have not the thing signified. Thus our Lord, Luke 13, verses 26 and 27, tells us, that some shall say to him at the last day, We have eaten and drunk in thy presence, and thou hast taught in our streets. But that he shall say unto such, I tell you, I know you not whence you are, depart from me, all ye workers of iniquity. Some are circumcised, and yet are dogs, verse 2, of this chapter whose place is without. As to this privilege, avail it may to men's greater condemnation, but no further. For application is the sacramental sign little worth without the thing signified thereby. then I would have you take a back look of your baptism and communicating. For to change the word into that which the gospel gives, we may say, we, and only we, are the baptized, the communicants, that worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. For there are two great truths which plainly follow from this. One baptism with water without being baptized by the Holy Ghost is little worth. It is the dreadful sin of the generation that they never reflect seriously on their baptism. Hence are two great evils. 1. They are children of Belial, they go without a yoke. They live as if they had never sworn allegiance to the King of heaven, but were entirely their own, and none lord over them. 2. They will be children of Belial, they will go without a yoke. They will not renew their baptismal vows in the sacrament of the supper, nor prepare themselves thereto. They will come under any covenant or engagement to men to advance their worldly interest, but they will not come under engagements to the Lord. They are obliged to their parents' care in their infancy that got them baptised, but if they had been yet unbaptised and would act like themselves, they would refuse and slight baptism as well as the other sacrament. But let me lay home to the consciences of baptised persons, a few queries touching their baptism. First, in the general. It is true ye are washed with water, but are ye baptised indeed? Ye have got the sign, but have ye got the thing signified? baptized ye were with water, but were ye ever to this day baptized with the Holy Ghost and with fire, that is, the Holy Ghost working like fire? Alas, that universal coldness in the things of God in our affections says that as to most men the fire of God's Spirit never came on them yet. Secondly, but more particularly, I would ask you, 1. Hast thou ever yet seen thy natural pollution, that universal defilement of thy whole man, how that Adam left thee lying in thy blood, and a child of wrath? Ephesians chapter 2 verse 3. Hast thou ever yet seen the filth of sin so deep in thy nature and life, that no tears, prayers, etc., of thine, but only the blood and Spirit of Christ, could wash thee? In baptism there is a profession of all this. If thou hast not seen this, what avails thy baptism? Why wast thou washed at all with water in the name of the Father, and of the Son, and of the Holy Ghost? 2. Wast thou ever yet made partaker of the washing of regeneration and renewing of the Holy Ghost, that is, the thing signified by baptism, Titus chapter 3 verses 5. 6. Alas! What avails the washing of the body with water while the blood of Christ has never been sprinkled on the conscience, nor the water of the Spirit of Christ poured on the filthy soul? John chapter 3 verse 5 Alas! I fear many may in this matter make that confession of their faith. Acts chapter 19 verse 2. We have not so much as heard whether there be any holy ghost, and therefore I would say, verse 3, Unto what then were ye baptized? They know nothing about regeneration, nor the Spirit's work upon the soul. Three, were ye ever cut off from the old stock of Adam and engrafted into Christ. 1 Corinthians chapter 12, verse 13. Ye will then be knit to Christ by the Spirit and faith. Ye will be branches of him, bringing forth the fruits of holiness by him, living in and on him, living by faith. are, baptized in the name of Christ, and yet not in Christ, but without Christ, and without God in the world, make sad work. For are lusts living and reigning, or are they dying, and your souls living a new life? Romans chapter 6 verses 4 and 5. The water was cast on you indeed, as the earth on a dead corpse, but what avails that if ye never yet died to sin? ye have got free of the water cast on you at baptism, as he that rises out of the grave gets free of the earth. But what avails it if ye be dead in sin still and alienated from the life of God? Ah, what are most of us but walking ghosts! 2. Communicating in the Lord's Supper without the things signified is little worth. To be partakers of the bread of the Lord without being partakers of the bread which is the Lord will go but a small length. First, have ye indeed eaten Christ's flesh and drank his blood by faith? Had ye an appetite after Christ, and have ye relished the sweetness of Christ, and the sweetness of every part of Christ, as one does of the bread which he eats? And have your souls knit with him, and received life, sap, and strength from him for your nourishment? What avails bread and wine without this? Secondly, do you live by Him? John 6, verse 57. Is Christ the staff and comfort of your souls? Have ye set on to live the life of new obedience? It is from Him ye draw influences for actuating grace and for your growth. Do ye worship God in spirit, and rejoice in Christ Jesus, and have no confidence in the flesh? Then, and not otherwise, are ye the circumcision. Doctrine 4, Ultimate. Believers in Christ are the true circumcision. They have that in the spirit, which the Jews by this ordinance had in the letter. To illustrate this, consider 1. Circumcision was a token of God's covenant, Genesis chapter 17 verse 11. Which see verse 7, and I will establish my covenant between me and thee, and thy seed after thee in their generations, for an everlasting covenant, to be a God unto thee and to thy seed after thee. This is the privilege of every believer. He is in covenant with God. God is his God. Oh what a privilege is this, to be confederate with heaven, yea, to have God himself to be ours, heirs of God, so that God is the heritage. This honour have all the saints. Too circumcision distinguished the Jews from others, as God's people from those that were not his. Genesis chapter 17 verse 14. So are believers God's Israel, His peculiar people, His jewels, His garden, while the rest of the world are but as His outfield. They have the special presence of God with them, His peculiar love, care, protection, etc., and with Israel are not numbered by Him among the nations. 3. Circumcision was the cutting off of a part of the flesh, signifying that which believers have as their privilege as well as duty, the putting off of the body of sins, Colossians chapter 2 verse 11, thus believers have put off the old man with his deeds. This is begun in regeneration and carried on in gradual sanctification, their lusts are cut off and cast from them in some measure. Their hearts are circumcised to love the Lord, so as they have new affections, their ears to hear His voice, which could not reach them before, and their lips to speak holily and for God. 4. Circumcision was a bloody ordinance. Witness Zipporah, who took a sharp stone and cut off the foreskin of her son, and said, Surely a bloody husband thou art to me, a bloody husband thou art because of the circumcision. So it is through the blood of Christ, the blood of the everlasting covenant, that the elect become God's people. They come to all their privileges by the way of blood, so that they may write on the covenant and all their privileges from the greatest seat in heaven to the meanest drop of water on earth the price of blood. 5. Hence it was a painful ordinance. So is the believer's mortification of his lusts. Galatians chapter 5 verse 24. They are naturally addicted to the ways of the flesh as well as others, but they are helped with grace to cut off right hands and pluck out right eyes, however unpleasant that work is to corrupt nature. 6. It was the flesh of the foreskin that was cut off, teaching them how sin is propagated by ordinary generation. And in true believers, the axe of mortification is laid not only to the branches, but to the root of the tree. The true circumcision reaching a stroke not only to particular lusts, but to the sin of our nature, Galatians chapter 5 verse 24. 7. It was in a secret part of the body. So true circumcision is that of the heart in Believers, Romans 2.29. They are not outside Christians, only but the hidden man of the heart is for God, and the king's daughter is all-glorious within. 8. It sealed the covenant of promises, particularly that of the righteousness of faith, Romans chapter 4 and of Canaan's land. So are they heirs of the heavenly Canaan, and that righteousness is theirs. 9. Lastly, it was an engagement to duty on them, so is the grace of God on believers a singular engagement to duty. Inference 1. Then be among believers who will now, they shall forever be cut off from among them that are not such as they. Woe to the hypocritical professor who is not thus honored. 2. Then are all believers Abraham's spiritual seed and heirs according to the promise. They are the Israel of God, having all those privileges in spirit and truth that the Israel according to the flesh had in the latter, which may help them comfortably to read and apply those glorious things spoke of Israel in the Old Testament. Hence believers are called a chosen generation, a royal priesthood, and holy nation, a peculiar people. 1 Peter 2.9.3 Then let the saints keep at a distance from the profane world. Acts 10.28 and 11.3 They whom God has distinguished from others should not mix themselves with Ephraim, among the people even a companion of fools shall be destroyed. 4. Lastly, then distinguish yourselves from others by your holy life. let it appear that ye are circumcised in heart, lip, and life, that sin has got a root-stroke, and the lusts thereof cut off. And so I come to the two-second thing, the proof of the position, contained in a description of the true circumcision, that is, of the true people of God, real saints. There are many disputes in the world concerning this, but the Apostle lays down a rule for deciding the controversy. He gives three distinguishing characters of God's people. 1. If ye consider their worship, they worship God in spirit, 2. Their joy, that is in Christ. 3. their confidence they have none in the flesh. Whosoever can make good his claim to these is a true Christian, one the first character of a saint is he is one that worships God in the Spirit, in which there are three things, one he is a worshipper and so is distinguished from atheists, two The object of his worship is the true God, and so is distinguished from idolaters that worship any other than the true God, three the manner of it in the spirit, and so is distinguished from hypocrites. Doctrine. Those and only those are God's people, true saints, real Christians, who worship God in the Spirit. In discoursing this doctrine I shall show 1. what it is to worship God in the Spirit, 2. that this worshipping of God in Spirit is a distinguishing mark of a true Christian, 3. lastly apply, 1. I shall show what it is to worship God in the Spirit. It is, in a word, to give spiritual worship to God, to worship Him, and be spiritual in the worship. Now this hath a respect to two things. First, it hath a respect to the whole of our service and obedience to God in our whole conversation. God, as our great Master, hath given us a law, in keeping that law and obeying it in our whole conversation lies our service to God. The parts of it are two, holiness, comprehending our duty to God, righteousness, comprehending that to our neighbour. We have both these in one Scripture, namely Luke chapter 1 verses 74 and 75, that He would grant unto us that we being delivered out of the hands of our enemies might serve Him without fear in holiness and righteousness before Him all the days of our life. It is the same words as in our text, which might be, and is by some rendered, that serve God in spirit, namely not only in the acts of immediate worship, but in the whole of their course. And truly the Christian life is as it were one continued act of worship, where all their actions, natural, civil and religious, meet in God, and is therefore called, a serving of God day and night, Acts chapter 26 verse 7. Revelation chapter 7 verse 15, in allusion to the priests and Levites that were always about the temple, Psalm 134 verse 1, And no wonder, for they are priests unto God. Second table duties are turned by them 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. Hebrews 13.16, but to do good and to communicate, forget not, for with such sacrifices God is well pleased. Now the Christian is spiritual in these things, Romans 1.9. We must preach in the Spirit, as well as pray in the Spirit, Ephesians 5.21 and 6.6. Secondly, it hath respect to those duties of religion which are parts of worship properly so called as prayer, praise, etc. A true Christian will make conscience of these, he will worship God and that in the Spirit. If he pray, he will pray in the Spirit, praise and hear in the Spirit. Now the worshipping of God in Spirit lies in these two. 1. The true Christian worshipping God worships Him with his heart, soul and spirit and not with his body only. Hence the Apostle says, Romans chapter 1 verse 9, that he served God with his spirit in the gospel of his Son. The Jews in our Saviour's days had religion extremely sunk among them. It was turned into mere bodily exercise, for the most part. Therefore Christ tells them, John chapter 4 verse 24, that God is a spirit and they that worship Him must worship Him in spirit and in truth. Now this implies these things. First, the true Christian is an internal worshipper of God. There is an external worship called for in the second commandment, such as hearing, praying with the voice, etc. There is also an internal worship called for by the first commandment. In outward worship the body acts its part, in the inward the soul only acts. This lies in the soul's fearing, loving, trusting, depending on God, etc., which are the vital parts of practical godliness. The true Christian's soul is the temple of God, and in the Christian's heart, and there only, is God thus worshipped. They make din enough in the outer court with worship to God, who never worship God there, while self, the creature, and lusts, as the abomination of desolation, stand in the holy place of the heart. Secondly, the true Christian joins inward to outward worship, and so body and spirit go on jointly. Hence the Apostle exhorts, as 1 Corinthians chapter 6 verse 20, to glorify God in the body and in the spirit, which are God's. And as the body without the soul, so outward without inward worship is but a loathsome, lifeless lump, Matthew chapter 15 verses 7 and 8. It is not praying, but praying in the spirit that is the distinguishing character of a Christian. Then do men worship God in spirit when their hearts go with their bodies before the Lord, when the soul is humbled before the Lord while the knees are bowed in His presence, when with the lifting up of the hands the affections are lifted towards the Lord. O what avails the bowing of the knees while the heart remains stout against the Lord, the moving of the lips while no moving of agreeable affections, hearing of the word with the ear while the soul is like a deaf adder, petitions of good things without sincere desires of them from the heart, confessions of sin without shame and grief and hatred of it, thanksgivings without a due sense of mercies? It is but lip-labor. Thirdly, the true Christian aims at, and in some measure attains the spirituality of worship. The spirit of the Christian, in worshipping God, is employed in that part whereof it alone is capable, not only to do the thing, but to do it in a right manner, which is the spirituality of worship. as we worship God with our bodies, not only using them in His service, but composing them to an allowable outward gesture. So we worship God in our spirits, while they are not only employed in conversing with God, and giving material obedience to His commandments, but also acting in those things in the manner prescribed by Himself. Now there are four things here principally that belong to the worshipping God in spirit, without which the very motions of our spirit, though good in themselves, in worship, would be but carnal. So the apostle calls his old obeying of the law flesh, Philippians chapter 3 verse 6. Compared with verse 4, 1, the true Christian discerns the commandment and acts in worshipping God from a sense of it, for whatsoever is not of faith is sin, Romans chapter 14 verse 23. He believes so and so because God has said it, and does so and so because God has bid it, Psalm 119 verse 115, John chapter 5 verse 30. The will of God to a Christian will not only be the rule, but the reason of his worship. Hence the hardest piece of it is not neglected, as we find in the case of Abraham's offering Isaac, Genesis chapter 22. 2. The true Christian worships the Lord out of love to him. Hebrews chapter 6 verse 10, God is not unrighteous, says the apostle, to forget your work and labor of love which ye have showed toward his name, etc. Hence the whole of our service to God comes under the name of love in the sum of the commandments. If the domineering principle in our worship be either self-love or slavish fear of God, it is not worshipping God in spirit, 2 Timothy chapter 1 verse 7, for God hath not given us the spirit of fear, but of power and of love and of a sound mind. 3. The true Christian worships God with goodwill. Hence in Ephesians chapter 6 verse 7, servants are exhorted with goodwill to do service, as to the Lord and not to men. And says the church, Isaiah chapter 64 verse 5, Thou meetest him that rejoiceth and worketh righteousness. If the heart be away from the work, and it be done grudgingly, doubtless it is spiritless worship, unacceptable to God. For the true Christian worships God for his honour and glory as his chief end. God has proposed it as such, 1 Corinthians 10.31, Whether ye eat or drink, or whatsoever ye do, do all to the glory of God. And the Christian aims at it accordingly, as Paul did, Philippians 1.21, For to me to live is Christ, says he, and to die is gain. If self get highest here, it is selfish, not spiritual worship. Hosea 12.1, Zechariah 7.6.2, the true Christian worships God by assistance from an influence of the Holy Spirit of God. Compare Ephesians 6.18, praying always with all prayer and supplication in the Spirit, with Jude 20, but ye, beloved, praying in the Holy Ghost, etc., and this assistance is given two ways. First, the Spirit gives habitual grace to make the man capable of spiritual worship. 1 Timothy 1.5, Now the end of the commandment is charity, out of a pure heart, and of a good conscience, and of faith unfeigned. John 3.6, That which is born of the Spirit is spirit. The carnal heart, which the regenerating Spirit has never changed, is not capable of this worship. 1 Corinthians 2.14 Secondly, he gives actual grace, influences to stir up grace. Romans chapter 8 verse 26, For the Spirit helpeth our infirmities, for we know not what we should pray for as we ought, but the Spirit itself maketh intercession for us with groanings which cannot be uttered. He blows on the soul and makes the spices send forth their pleasant smell. It is through him they mortify the deeds of the body, Romans chapter 8 verse 13, and by him, that is, by influences from him, they serve the Lord, Ephesians chapter 2 verse 18, for they live out of themselves by the Spirit of Christ. 2. I shall show that this worshipping of God in spirit is a distinguishing mark of a true Christian. One all true Christians capable of worshipping God, for the Apostle speaks not of infants, idiots, etc., have it. It is not the attainment of the first three only. The highest and lowest in Christ's school, the strongest and weakest of Christ's family, have it, though in different degrees. For first all of them are spiritual, because born of the Spirit, and everything that brings forth, brings forth its like. John chapter 3 verse 6. As soon as they are born, ere ever they be grown, they are spirit-fitted for spiritual actions. and seeing everything acts according to its nature, the new nature will make people serve the Lord in newness of the spirit, not in the oldness of the letter. Romans chapter 7 verse 6. Secondly, all of them have the Spirit of God dwelling in them so that they are not in the flesh, but in the Spirit, Romans chapter 8 verse 9. Now, the Spirit is given to help our infirmities and to help us to worship God in the right manner, and He will never leave His people altogether carnal. Thirdly, that worship which is merely outward, and not in the spirit, is but the carcase of duties unacceptable to God, and they that never perform more than this are but mere hypocrites. Hence says our Lord to the scribes and Pharisees, Matthew chapter 15 verses 7 and 8, Ye hypocrites, well did essayers prophesy of you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips, but their heart is far from me. Fourthly, external worship is properly but the means of worship. All outward ordinances, as prayer, hearing, etc., do tend to the promoting of love, trust, etc., and the enjoyment of God can never be found but in worshiping Him in spirit. So that unless we will say a man may be a true Christian, and never enjoy God in any duty, it is plain, all Christians must worship God in the spirit. 2. That none but true Christians have this privilege is plain from this, that none other are spiritual, they are in the flesh, and cannot please God, they are sensual, GR, solely, natural, rational, not having the spirit, Jude, verse 19. What they do is at best but the product of their own spirits, which may carry the length of moral seriousness, but no further. None but true Christians can ever attain the spirituality of worship. The application, inference one, then there are many in the church that are none of God's people. This casts, one, all those that do not worship God. There is a generation that call not upon God at all, who never bow a knee to Him in secret or in their families. Such are practical atheists. Is there a God, and will not ye worship Him? Remember that God will not acknowledge you that acknowledge not him, to those that halve their worship, as 1. Those who will worship God in public, but in their families and closets not at all. 2. Those who perform outward duties, but never internal worship. It is the least half you do. 3. those whose religion is confined to their solemn approaches to God, but have nothing of it in their ordinary conversation, whereas the Christian's life is as it were one continued act of worship. He is in the fear of the Lord all the day long. Proverbs 23, verse 17. 4. Those who worship not God in spirit, and 1. those whose worship is mere bodily exercise, Matthew chapter 15 verses 7 and 8, who may show a great deal of devotion in their outward carriage, but have nothing of soul devotion with it. 2. Those whose worship is only the exercise of their own spirits by themselves, not by the Spirit of the Lord, and are strangers to the assistance of the Holy Spirit. John chapter 15 verse 5. Without this our worship is but carnal. Inference 2. Then all that worship God in spirit may thence comfortably conclude that they are real Christians, true saints. Spiritual worshippers are spiritual Christians, the true Israel of God, whose praise is not of men, but of God, and shall be gathered among the spirits of just men made perfect, when carnal worshippers shall be led forth with the workers of iniquity. Now, for ridding of marches here, I shall offer some marks or characters to distinguish those that worship God in spirit from others. One, the spiritual worshipper's soul, goes along with his body in the worship of God. His heart is in some measure brought up to the duty. Hence he can say, with the psalmist, Psalm 119, verse 58, I entreated thy favor with my whole heart. His tongue and other members of the body employed in worship are faithful interpreters of his mind. Lamentations, chapter 3, verse 41, let us lift up our heart with our hands, Heb. to our hands unto God in the heavens. 1 Timothy 2.8 I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting. Psalm 21.2 Thou hast given him his heart's desire, and hast not withholden the request of of his lips. The affections of the mind answer the actions of the body. 1 Corinthians chapter 14 verse 14, My spirit prayeth, but my understanding, which I have of the thing I pray for in an unknown tongue, is unfruitful to others that know not that tongue. A man's spirit prayeth, 1, when he knows what he wants and seeks, 2, when he has affections answerable to his petitions, Romans chapter 8 verse 26, but ah, what shall we say of that worship which is but le plaibre, where the heart joins not with the body? His body prays, but his spirit does not. His ears hear, but his heart is stopped. His mouth eats and drinks bread and wine in the Lord's Supper, but his soul feeds not on Christ. Nay, this is not spiritual, but carnal worship. There are three ways how the soul joins not in the worship. First, sometimes the man's spirit leaves him in duty quite, unless it be just as far as to keep him from speaking nonsense, and oft times it leaves him so far, that indeed he speaks he knows not what before the Lord. The body is there, but the heart is gone. Ezekiel chapter 33 verse 31. The man is active enough about business till he comes to his knees, and then he expires as it were. The heart leaves him at the foot of the Mount of God, and he never finds it till he comes down again from the Mount of Duties. Secondly, Sometimes the heart is intent on the carcase of the worship, but neglects the life and soul of it. See the picture of this case drawn, 1 Corinthians chapter 13 verse 1. Though I speak with tongues of men and of angels, and have not charity, I am become as sounding brass or a tinkling cymbal. The man has burning lips, but a naughty heart, like a pochard covered with silver dross. A garb of devotion appears on him outwardly. There is not an irreverent look in hearing, and yet never a word received with faith and love. There is never a wrong word in the prayer, and never one right affection or true concern about the thing. This takes especially in duties before others, where the eyes and ears of men are on them, which the false heart is more concerned to please than the heart-searching God. And hence are men oft-times very lively to appearance in public, and yet as dead and flat in secret as ever, for then the wild-fire goes out when men want the breath of applause to blow it up. Thirdly, sometimes the heart is so far from joining in the worship that there are particulars which it enters its descent against. Lord, make me holy, kill this lust, let me never turn to it again, says the man. If the man truly consider what he says, the heart starts back from this petition, being glued to that lust, and he would think that he had but a sorry off-come if God should take him at his word, Jeremiah chapter 13, Alt. And the heart would say, as Peter in another case, Thou shalt never wash my feet, and with the Israelites, Jeremiah chapter 2 verse 25, I have loved strangers, and after them will I go. But are your hearts in good earnest in your worship? Do you labour to bring your heart to duty, and to fix it on the life and soul, and not merely on the outward carcase of duty? Are your souls reconciled to the promises, which are the rule of prayers, particularly to those of universal sanctification, so that you have no petitions against which the heart dissents? Your spirit goes along with your body in worship, and so ye are worshippers in spirit. To clear further this mark, I shall here speak to two questions. Question 1. May not the heart of a hypocrite, in worshipping God, be intent upon the thing he is about, and have earnest affections to obtain it? I answer he may. Felix's mind was not only fixed on Paul's words, Acts 24.25, but on the things preached by him, otherwise he had not trembled so as he did. The stony-ground hearers wanted not affection to the word, nor the foolish virgins in their prayer, Matthew chapter 25 verse 11, Lord, Lord, open to us. No doubt they were in earnest in it. But all this amounts to no more than moral seriousness. Upon that principle, Job 2.4, skin for skin, yea, all that a man hath will he give for his life, which is far different from spiritual sincerity. Principles of self-love may tie a man's heart to those things which his heart is persuaded are necessary to his safety. And so all those affections of hypocrites to spiritual things are yet but carnal affections, proceeding on a comparative, not an absolute judgment. That is to say, the man would rather part with his sin than go to hell for it. but otherwise he would be as loath to part with his lust as with a limb, in which case, though the man hold out his leg to the surgeon to be cut off, his heart is far from going along with the action, as the Lord afflicts his people not willingly. Lamentations 3.33 Heb not from his heart, but the gracious soul goes along with it on an absolute judgment as the prisoner holds out his legs to one that would take off the fetters with which the heart goes along. Question 2. May not a sincere soul in worship fall into those things whereby we have said the soul joins not with the body in worship? Answer 1. In the general, every godly soul doth not at all times worship God in spirit. Hence says the spouse, Canticles chapter 3 verse 1, By night on my bed I sought him whom my soul loveth, I sought him, but I found him not. Sometimes their spirits are taken napping, and their worship would be a very sorry evidence of their state. The flesh gets above the spirit, and then they will be very dead and formal. But that is not their way, but they are wandering off their way, which they have been on, and certainly will come again to. Maury particularly, I would say, one. Though their hearts may be apt to wander, yet when they are anything awake, they will struggle with them to bring them up to the duty. And though they cannot hinder, impertinent thoughts, the birds to fly about their heads, yet they will endeavour that they do not nestle in their hair by entertaining them. to, so far as these prevail, or a greater intenseness on the carcase than life of duties, so far will the spiritual worshipper be dissatisfied with himself, and with the duty, and reckon it lost duty with respect to the ends of worship, which must needs humble him, and make him groan as under a hurdon which he longs to be rid of. 3. In so far as there is flesh in him, there will be likewise a descent from the petitions of the Spirit. Galatians chapter 5 verse 17 and its actings in worship. but insofar as there is spirit in him, there will also be an answer to that descent of the flesh, and a protestation of adherence to the petition, and that according to the law of grace it may be granted, notwithstanding the descent of the flesh. Galatians chapter 5 verse 17. The spirit lusteth against the flesh. All these things we have, Romans chapter 7 verses 21 through 24. Two, the spiritual worshipper aims at the enjoyment of God himself in duties. Hence we have the declaration of the Psalmist, Psalm 27 verse 4, One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple. And again, Psalm 63 verses 1 and 2, O God, Thou art my God, early will I seek Thee. My soul thirsteth for Thee, my flesh longeth for Thee in a dry and thirsty land, where no water is, to see Thy power and Thy glory, so as I have seen Thee in the sanctuary. He comes to the galleries of ordinances, public, private and secret, because the King is held there, goes through the streets and broad ways of duties to find his souls beloved. Thus as God in Christ is the object, so he is the end of their worship. I will offer four things to clear this. First, the spiritual worshipper has a spiritual aim in worshipping of God. It is a heavenly trade ho is driving by divine ordinances, a trade with another world, to be enriched with the product thereof. This was the practice of the Apostle, as we learn from Philippians chapter 3 verse 20, Our conversation, says he, is in heaven, from whence also we look for the Saviour, the Lord Jesus Christ. He is carried above the little carnal designs that many narrow souls have in their religion, as that of a name, Matthew chapter 6 verse 2, or some other carnal interest, as those who followed Christ for the loaves, and many others who make religion lacquered at the foot of interest. Secondly, the spiritual worshipper aims at something in duties above self, even the enjoyment of God. Oh, it is sad to think how many duties to God are performed, so as they run all as Jordan into the dead sea of self in the end. Most men seek themselves, their peace, their security from wrath by duties, rather than God. They seek God not for himself but for themselves. But when the heart is spiritualized, it is unselfed. God himself becomes man's chief end, the center of the soul to which it natively tends by virtue of the new nature, which is a grace called godliness. 2 Peter chapter 1 verse 6. Thirdly, the spiritual worshipper aims at himself, as well as his benefits, in his worship. They come to seek him in his worship, not only as a master, who must get work, and so will give wages, but as a husband who gives himself to his spouse, who gives herself to him. It is in the duties of his worship that the soul comes to be united more and more to God in this world, and they are appointed for that end and used for it by saints. Fourthly, the spiritual worshipper aims at the being partaker of the divine nature in his worship. For as the iron is laid in the fire that it may be all fired, so the spiritual worshipper lays himself before the Lord that he may be transformed into his image. And this is most properly the enjoyment of God. While the soul being knit to him by faith, his spirit acts in the soul thus to change it. 2 Corinthians 3.18 See how God is enjoyed in heaven. 1 John 3.2 We know that when he shall appear we shall be like him, for we shall see him as he is. and this is a most distinguishing character of a spiritual worshipper. For seeing the carnal mind, though never so much refined, is enmity against God, and all the attributes of God are not anything distinct from him, the heart of the most refined hypocrite can no more be reconciled to his perfections than light to darkness. Wherefore the soul seeking to enjoy God in his communicable perfections to be holy, as he is holy, seeks the enjoyment of God himself, and is a spiritual worshipper. Thus he see the nature of this mark, and hence two things may be fairly inferred. One, that spiritual worshippers look on external duties only as means to communion with God, and therefore will not rest in the work done. they are but the way to communion with God, and therefore are valuable only as means. They that look for no more of duties, but to get them done and by hand, and value their duties while they have no enjoyment of God in them, are carnal worshippers, that take up with the grave clothes, while the Lord is not there. Have over by this sermon, prayer, etc. will the saint say, for he is not as he who is to sail for pleasure and therefore seeks not to go over but as a passenger, too. that spiritual worshipers will not be satisfied with duties unless they enjoy God in them. As was the case with the spouse, Canticles chapter 3 verses 2 through 4, I will arise now and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth. I sought him, but I found him not. The watchman that go about the city found me, to whom I said, Saw ye him whom my soul loveth. It was but a little that I passed from them, but I found him whom my soul loveth. I held him and would not let him go until I had brought him into my mother's house and into the chamber of her that conceived me. What avail the galleries, while the King is not seen walking in them? And if this be so, few worship God in spirit, seeing so many cantari without grief of heart at Jerusalem come to sermons, go to prayers, etc., and never see the king's face. 3. Spiritual worshippers act in their worship from a higher principle than their own spirits, even the spirit of the Lord. Spiritual worship is a supernatural action which carnal men are incapable of, and therefore there must be a supernatural principle of it. The most refined hypocrite doth but exercise a gift in worshipping the Lord, and is destitute of the sanctifying spirit's influences. their own spirits at best do, but exert their natural powers in the best duties by them performed. Jude verse 19, carnal men are called sensual, ger, soul men or men of soul, whose own souls are their highest principles, and so it is explained in the next clause, they have not the spirit, which is necessary to spiritualize a soul. And so, verse 20, in opposition to these they are bid pray in the Holy Ghost. And the performing of spiritual worship thus says first, the spiritual worshipper looks not, and lippens not to his stock within him for the performance of duties, but comes to duty under a sense of wants and weakness. Hence says the Apostle, 2 Corinthians chapter 3 verse 5, We are not sufficient of ourselves to think anything as of ourselves, but our sufficiency is of God. He dare not adventure on the Lord's work in his own strength, whereas the conceited hypocrite lippens to and works the duty out of the stock within him, for he is never poor in spirit, Matthew chapter 5 verse 3. Secondly, he looks to the Lord for the influences of his Spirit, crying and spreading out his sails for a gale from above, as did the spouse, Canticles chapter 4 last verse. Awake, O north wind, and come, thou south, blow upon my garden, that the spices thereof may flow out. He stretcheth out the withered hand to Christ. Here is the word, Lord, send the Spirit to make it effectual, etc. And this is the exercise of faith absolutely necessary to spiritual worship, for its work is to fetch the fire of the Spirit from Christ our altar to set to the incense we offer. It is that which travels for ability for duty betwixt Christ's fullness and the creature's emptiness, setting down the blind and lame at Christ's door. The End of the Distinguishing Characters of Real Christians, Part 1 This audio was created with an artificial voice for the Audiobook Initiative on Sermon Audio. There may be mispronunciations or occasional repetitions. To report a mistake, please email us at info at sermonaudio.com and include the sermon ID or title of the message and the time at which the error occurs. We will do our best to get it corrected for future listeners.