"Do you what good do you do? from what temper of SER M. "mind? from what principle? or with what VI. "difpofition do you do it?" To fuch I addrefs my felf and fuppofe, that many have this to fay for themselves, that they pray; they hear God's word; they give alms; and the like. "fo? It is well. But with what difpofition do "you ingage in all thefe duties? Is it not with "an averfe difinclined heart? or is it not from "fome corrupt root and principle or other?" The cafe is very forlorn indeed when men do make their boafts of the fruits, and cannot fo much as fhew the tree! As there cannot be a good and holy principle without its connatural effects, fo nor can there be right effects if they proceed not from their proper principle. There are none capable of good works, but thofe that are created in Chrift Jefus thereunto; without this, men perform religious duties without heart or foul. To illuftrate this matter let it be confidered, how much the hearts of men are ingaged in the work of fome profitable calling, or pleafing recreation; and on the other hand, how little their hearts are in prayer, in any duties in which they are to converfe with GOD. And; how can perfons think to please GOD, in thofe duties, in which they take no pleafure themselves? If you are not pleased with them, how do you think he fhould? ἐσ BUT it may here be faid, "What! does every one deny GOD in his works, who feels "an indifpofition in himself to those which are 66 good? Or who does good works, though G II. VOL. " many times it may be with an indifpofed "heart?" I anfwer; Is it not easy to understand the difference between the indifpofition of the fick and lame, and that of the dead? Is there no difference between thofe, who have weak imperfect grace, and those who have none? I shall briefly point out to you fome things to this purpofe, which are very obvious. (1.) THE indifpofitions of one fort are only gradual, but of the other they are total. There is in one no tafte, or difpofition for any thing that is good: In the other, though there be a great indifpofition in the general, yet there is withal fome defire after God; fome inclination and tendency to that which is good. So as that they may be capable of faying, as the Apostle St. Paul represents the cafe, The good that I would do, I do not m; I have a mind to it, though the bent of my mind is not fo ftrong as it fhould be. (2.) THE indifpofitions of the one are conftant and habitual, of the other only intermitted. That is, the indifpofition of a wicked unregenerate heart is continued, and at all times alike; but the indifpofitions of a foul, which is in the main pious and good, are only by intervals. They are not always alike indisposed. There is an alteration in this cafe, but none in the other, fo long as that fpiritual death remains upon them. In a word, all good perfons experience, that they have sometimes a greater relifh for their duty m Rom. vii. 19. and and the fervice of GoD, than they have at other SER M. times. Besides, VI. (3.) THE indifpofitions of the carnal and vicious are unobferved and unlamented; but it is not fo with thofe of the other character. Their indifpofitions to that which is good are reflected on with forrow; taken notice of with regret; and very much bemoaned, in thefe pathetic words, Oh wretched man that I am! Who fhall deliver me from this death"! Do the dead reflect? Do they lament that they are dead?-But the fick lament that they are fick, and the pained that they are in pain; and each are fenfible of their respective calamities. (4.) AND laftly, good Chriftians ftrive againft their indifpofitions in the expectation of remedy and redress; but there is no fuch thing in the other. The indifpofitions of those who are regenerate, are matter not only of their present complaint, but horror. It is not fo with those of the oppofite character. Thefe like their state well enough, and are contented with the prefent fituation of their immortal fouls. Their hearts are difaffected towards GoD; they are far from him, and they choofe to be fo. But the people of GOD in whom the fpirit of grace, or the divine life doth obtain, are aiming to be nearer and nearer to him; and to have whatever difinclines their hearts to religion, or keeps them at a diftance from him, effectually removed. Upon the whole, they may find difficulty in their courfe; n Rom. VII. 24. G 2. but II. VOL. but is there no difference between breathing with difficulty, and having no breath? While therefore thofe who profefs to know GOD, but in works deny him, are really far from GOD; these who have the divine life in them as a prevailing principle, do breathe for the liberty of the fons of GOD, and to be brought into that state, where they shall love, and ferve, and obey the ever BLESSED GOD perfectly, and eternally. SERM. SERMON VII. Preached April 17, 1681. TITUS 1. 16. They profess that they know GOD; but in works they deny him, being abominable, and difobedient, and unto every good work reprobate. I NOW proceed, by way of further use and improvement of this fubject, to lay down fome rules and directions, that may be of fervice to all who defire to be of a different fpirit, or character, from those we have been confidering; and would not have this ever juftly faid of them, that while they profess to know GOD yet in works they deny him. And furely if it be confidered how incongruous, how odious, how pernicious and deftructive a thing this is; nothing can be apprehended of greater concernment to us, than effectually to endeavour, that we may not have this character refting upon us. That you may not, confider seriously, I pray, and obferve fuch directions as these. Į. ONCE bring the matter to this point, that the profeffion you make may be the effect of folemn deliberate choice. There is too much your |