Читать книгу The Existence and Attributes of God (Vol. 1&2) - Stephen Charnock - Страница 18

Use 1. First it serves for information.

1. If spiritual worship be required by God, how sad is it for them that they are so far from giving God a spiritual worship, that they render him no worship at all! I speak not of the neglect of public, but of private; when men present not a devotion to God from one year’s end to the other. The speech of our Saviour, that we must worship God in spirit and truth, implies that a worship is due to him from every one; that is the common impression upon the consciences of all men in the world, if they have not by some constant course in gross sins, hardened their souls, and stifled those natural sentiments. There was never a nation in the world without some kind of religion; and no religion was ever without some modes to testify a devotion; the heathens had their sacrifices and purifications; and the Jews, by God’s order, had their rites, whereby they were to express their allegiance to God. Consider,

(1.) Worship is a duty incumbent upon all men. It is a homage mankind owes to God, under the relation wherein he stands obliged to him; it is a prime and immutable justice to own our allegiance to him; it is as unchangeable a truth that God is to be worshipped, as that God is; he is to be worshipped as God, as creator, and therefore by all, since he is the Creator of all, the Lord of all, and all are his creatures, and all are his subjects. Worship is founded upon creation (Psalm c. 2, 3): it is due to God for himself and his own essential excellency, and therefore due from all; it is due upon the account of man’s nature; the human rational nature is the same in all. Whatsoever is due to God upon the account of man’s nature, and the natural obligations he hath laid upon man, is due from all men; because they all enjoy the benefits which are proper to their nature. Man in no state was exempted, nor can be exempted from it; in Paradise he had his Sabbath and sacraments; man therefore dissolves the obligation of a reasonable nature, by neglecting the worship of God. Religion is in the first place to be minded. As soon as Noah came out of the ark, he contrived not a habitation for himself, but an altar for the Lord, to acknowledge him the author of his preservation from the deluge (Gen. viii. 20): and wheresoever Abraham came, his first business was to erect an altar, and pay his arrears of gratitude to God, before he ran upon the score for new mercies (Gen. xii. 7; xiii. 4, 18): he left a testimony of worship wherever he came.

(2.) Wholly therefore to neglect it, is a high degree of atheism. He that calls not upon God, “saith in his heart, There is no God;” and seems to have the sentiments of natural conscience, as to God, stifled in him (Psalm xiv. 1, 4): it must arise from a conceit that there is no God, or that we are equal to him, adoration not being due from persons of an equal state; or that God is unable, or unwilling to take notice of the adoring acts of his creatures: what is any of these but an undeifying the supreme Majesty? When we lay aside all thoughts of paying any homage to him, we are in a fair way opinionatively to deny him, as much as we practically disown him. Where there is no knowledge of God, that is, no “acknowledgment of God,” a gap is opened to all licentiousness (Hos. iv. 1, 2); and that by degrees brawns the conscience, and razeth out the sense of God. Those forsake God that “forget his holy mountain” (Isa. lxv. 11); they do not practically own him as the Creator of their souls or bodies. It is the sin of Cain, who turning his back upon worship, is said to “go out from the presence of the Lord” (Gen. iv. 16). Not to worship him with our spirits, is against his law of creation: not to worship him at all, is against his act of creation; not to worship him in truth, is hypocrisy; not to worship him at all, is atheism; whereby we render ourselves worse than the worms in the earth, or a toad in a ditch.

(3.) To perform a worship to a false God, or to the true God in a false manner, seems to be less a sin than to live in perpetual neglect of it. Though it be directed to a false object instead of God, yet it is under the notion of a God, and so is an acknowledgment of such a Being as God in the world; whereas the total neglect of any worship, is a practical denying of the existence of any supreme Majesty. Whosoever constantly omits a public and private worship, transgresses against an universally received dictate; for all nations have agreed in the common notion of worshipping God, though they have disagreed in the several modes and rites whereby they would testify that adoration. By a worship of God, though superstitious, a veneration and reverence of such a being is maintained in the world; whereas by a total neglect of worship, he is virtually disowned and discarded, if not from his existence, yet from his providence and government of the world; all the mercies we breathe in are denied to flow from him. A foolish worship owns religion, though it bespatters it; as if a stranger coming into a country mistakes the subject for the prince, and pays that reverence to the subject which is due to the prince; though he mistakes the object, yet he owns an authority; or if he pays any respect to the true prince of that country after the mode of his own, though appearing ridiculous in the place where he is, he owns the authority of the prince; whereas the omission of all respect would be a contempt of majesty: and, therefore, the judgments of God have been more signal upon the sacrilegious contemners of worship among the heathens, than upon those that were diligent and devout in their false worship; and they generally owned the blessings received to the preservation of a sense and worship of a Deity among them. Though such a worship be not acceptable to God, and every man is bound to offer to God a devotion agreeable to his own mind; yet it is commendable, not as worship, but as it speaks an acknowledgment of such a being as God, in his power and creation, and his beneficence in his providence. Well, then, omissions of worship are to be avoided. Let no man execute that upon himself which God will pronounce at last as the greatest misery, and bid God depart from him, who will at last be loth to hear God bid him depart from him. Though man hath natural sentiments that God is to be worshipped, yet having an hostility in his nature, he is apt to neglect, or give it him in a slight manner; he therefore sets a particular mark and notice of attention upon the fourth command, “Remember thou keep holy the Sabbath day.” Corrupt nature is apt to neglect the worship of God, and flag in it. This command, therefore, which concerns his worship, he fortifies with several reasons. Nor let any neglect worship, because they cannot find their hearts spiritual in it. The further we are from God, the more carnal shall we be. No man can expect heat by a distance from the sunbeams, or other means of warmth. Though God commanded a circumcised heart in the Jewish services, yet he did not warrant a neglect of the outward testimonies of religion he had then appointed. He expected, according to his command, that they should offer the sacrifices, and practise the legal purification he had commanded; he would have them diligently observed, though he had declared that he imposed them only for a time; and our Saviour ordered the practice of those positive rites as long as the law remained unrepealed, as in the case of the leper (Mark xiv. 4). It is an injustice to refuse the offering ourselves to God according to the manner he hath in his wisdom prescribed and required. If spiritual worship be required by God, then,

2. It informs us, that diligence in outward worship is not to be rested in. Men may attend all their days on worship, with a juiceless heart and unquickened frame, and think to compensate the neglect of the manner with abundance of the matter of service.526 Outward expressions are but the badges and liveries of service, not the service itself. As the strength of sin lies in the inward frame of the heart, so the strength of worship in the inward complexion and temper of the soul. What do a thousand services avail, without cutting the throat of our carnal affections? What are loud prayers, but as sounding brass and tinkling cymbals, without divine charity? A pharisaical diligence in outward forms, without inward spirit, had no better a title vouchsafed by our Saviour than that of hypocritical. God desires not sacrifices, nor delights in burnt‑offerings: shadows are not to be offered instead of substance. God required the heart of man for itself, but commanded outward ceremonies as subservient to inward worship, and goads and spurs unto it. They were never appointed as the substance of religion, but auxiliaries to it. What value had the offering of the human nature of Christ been of, if he had not had a divine nature to qualify him to be the Priest? and what is the oblation of our bodies, without a priestly act of the spirit in the presentation of it? Could the Israelites have called themselves worshippers of God according to his order, if they had brought a thousand lambs that had died in a ditch, or been killed at home? They were to be brought living to the altar; the blood shed at the foot of it. A thousand sacrifices killed without had not been so valuable as one brought alive to the place of offering: one sound sacrifice is better than a thousand rotten ones. As God took no pleasure in the blood of beasts without its relation to the Antitype; so he takes no pleasure in the outward rites of worship, without faith in the Redeemer. To offer a body with a sapless spirit, is a sacrilege of the same nature with that of the Israelites when they offered dead beasts. A man without spiritual worship is dead while he worships, though by his diligence in the externals of it, he may, like the angel of the church of Sardis, “have a name to live” (Rev. iii. 1). What security can we expect from a multitude of dead services? What weak shields are they against the holy eye and revenging wrath of God! What man, but one out of his wits, would solicit a dead man to be his advocate or champion? Diligence in outward worship is not to be rested in.

Use II. shall be for examination. Let us try ourselves concerning the manner of our worship. We are now in the end of the world, and the dregs of time; wherein the apostle predicts there may be much of a form, and little of the power of godliness (2 Tim. iii. 1, 5); and, therefore, it stands us in hand to search into ourselves, whether it be not thus with us? whether there be as much reverence in our spirits as there may be devotion in our countenances and outward carriages.

1. How, therefore, are our hearts prepared to worship? Is our diligence greater to put our hearts in an adoring posture, than our bodies in a decent garb? or are we content to have a muddy heart, so we may have a dressed carcass? To have a spirit a cage of unclean birds, while we wipe the filth from the outside of the platter, is no better than a pharisaical devotion, and deserves no better a name than that of a whited sepulchre. Do we take opportunities to excite and quicken our spirits to the performance, and cry aloud with David, “Awake, awake, my glory!” Are not our hearts asleep when Christ knocks? When we hear the voice of God, “Seek my face;” do we answer him with warm resolutions, “Thy face, Lord, we will seek?” (Ps. xxvii. 8.) Do we comply with spiritual motions, and strike whilst the iron is hot? Is there not more of reluctancy than readiness? Is there a quick rising of the soul in reverence to the motion, as Eglon to Ehud; or a sullen hanging the head at the first approach of it? Or if our hearts seem to be engaged and on fire, what are the motives that quicken that fire? Is it only the blast of a natural conscience, fear of hell, desires of heaven, as abstracted from God? or is it an affection to God; an obedient will to please him; longings to enjoy him, as a holy and sanctifying God in his ordinances, as well as a blessed and glorified God in heaven? What do we expect in our approaches from him? that which may make divine impressions upon us, and more exactly conform us to the Divine nature? or do we design nothing but an empty formality, a rolling eye, and a filling the air with a few words, without any openings of heart to receive the incomes, which, according to the nature of the duty, might be conveyed to us? Can this be a spiritual worship? The soul then closely waits upon him, when its expectation is only from him (Psalm lxii. 6). Are our hearts seasoned with a sense of sin; a sight of our spiritual wants; raised notions of God; glowing affections to him; strong appetite after a spiritual fulness? Do we rouse up our sleepy spirits, and make a covenant with all that is within us to attend upon him? So much as we want of this, so much we come short of a spiritual worship. In Ps. lvii. 7 (“My heart is fixed, O God, my heart is fixed”), David would fix his heart, before he would engage in a praising act of worship. He appeals to God about it, and that with doubling the expression, as being certain of an inward preparedness. Can we make the same appeals in a fixation of spirit?

2. How are our hearts fixed upon him; how do they cleave to him in the duty? Do we resign our spirits to God, and make them an entire holocaust, a whole burnt‑offering in his worship? or do we not willingly admit carnal thoughts to mix themselves with spiritual duties, and fasten our minds to the creature, under pretences of directing them to the Creator? Do we not pass a mere compliment upon God, by some superficial act of devotion; while some covetous, envious, ambitious, voluptuous imagination may possess our minds? Do we not invert God’s order, and worship a lust instead of God with our spirits, that should not have the least service, either from our souls or bodies, but with a spiritual disdain be sacrificed to the just indignation of God? How often do we fight against his will, while we cry, “Hail, Master!” instead of crucifying our own thoughts, crucifying the Lord of our lives; our outward carriage plausible, and our inward stark naught! Do we not often regard iniquity more than God in our hearts, in a time of worship?—roll some filthy imagination as a sweet morsel under our tongues, and taste more sweetness in that than in God? Do not our spirits smell rank of earth, while we offer to heaven; and have we not hearts full of thick clay, as their “hands were full of blood?” (Isa. i. 15.) When we sacrifice, do we not wrap up our souls in communion with some sordid fancy, when we should entwine our spirits about an amiable God? While we have some fear of him, may we not have a love to something else above him? This is to worship, or swear by the Lord, and by Malcham (Zeph. i. 5). How often doth an apish fancy render a service inwardly ridiculous, under a grave outward posture; skipping to the shop, warehouse, counting‑house, in the space of a short prayer! and we are before God as a Babel, a confusion of internal languages; and this in those parts of worship which are, in the right use, most agreeable to God, profitable for ourselves, ruinous to the kingdom of sin and Satan, and means to bring us into a closer communion with the Divine Majesty. Can this be a spiritual worship?

3. How do we act our graces in worship? Though the instrument be strung, if the strings be not wound up, what melody can be the issue? All readiness and alacrity discover a strength of nature; and a readiness in spirituals discovers a spirituality in the heart. As unaffecting thoughts of God are not spiritual thoughts, so unaffecting addresses to God are not spiritual addresses. Well, then, what awakenings, and elevations of faith and love have we? What strong outflowings of our souls to him? What indignation against sin? What admirations of redeeming grace? How low have we brought our corruptions to the footstool of Christ, to be made his conquered enemies? How straitly have we clasped our faith about the cross and throne of Christ, to become his intimate spouse? Do we in hearing hang upon the lips of Christ; in prayer take hold of God, and will not let him go; in confessions rend the caul of our hearts, and indite our souls before him with a deep humility? Do we act more by a soaring love than a drooping fear? So far as our spirits are servile, so far they are legal and carnal; so much as they are free and spontaneous, so much they are evangelical and spiritual. As men under the law are subject to the constraint of “bondage all their life‑time” (Heb. ii. 15), in all their worship; so under the gospel they are under a constraint of love (2 Cor. v. 14): how then are believing affections exercised, which are alway accompanied with holy fear; a fear of his goodness that admits us into his presence, and a fear to offend him in our act of worship? So much as we have of forced or feeble affection, so much we have of carnality.

4. How do we find our hearts after worship? By an after carriage we may judge of the spirituality of it.

(1.) How are we as to inward strength? When a worship is spiritually performed, grace is more strengthened, corruption more mortified; the soul, like Samson after his awakening, goes out with a renewed strength; as the inward man is renewed day by day, that is, every day; so it is renewed in every worship. Every shower makes the grass and fruit grow in good ground where the root is good, and the weeds where the ground is naught; the more prepared the heart is to obedience in other duties after worship, the more evidence there is that it hath been spiritual in the exercise of it. It is the end of God in every dispensation, as in that of John Baptist, “to make ready a people prepared for the Lord” (Luke i. 17): when the heart is by worship prepared for fresh acts of obedience, and hath a more exact watchfulness against the encroachments of sin. As carnal men after worship sprout up in spiritual wickedness, so do spiritual worshippers in spiritual graces; spiritual fruits are a sign of a spiritual frame. When men are more prone to sin after duty, it is a sign there was but little communion with God in it; and a greater strength of sin, because such an act is contrary to the end of worship which is the subduing of sin. It is a sign the physic hath wrought well, when the stomach hath a better appetite to its appointed food; and worship hath been well performed, when we have a stronger inclination to other acts well pleasing to God, and a more sensible distaste of those temptations we too much relished before. It is a sign of a good concoction, when there is a greater strength in the vitals of religion, a more eager desire to know God. When Moses had been praying to God, and prevailed with him, he puts up a higher request to “behold his glory” (Exod. xxxiii. 13, 18): when the appetite stands strong to fuller discoveries of God, it is a sign there hath been a spiritual converse with him.

(2.) How is it especially as to humility? The Pharisees’ worship was, without dispute, carnal; and we find them not more humble after all their devotions, but overgrown with more weeds of spiritual pride; they performed them as their righteousness. What men dare plead before God in his day, they plead before him in their hearts in their day; but this men will do at the day of judgment: “We have prophesied in thy name,” &c. (Matt. vii. 21). They show what tincture their services left upon their spirits; that which excludes them from any acceptation at the last day, excludes them from any estimation of being spiritual in this day. The carnal worshippers charge God with injustice in not rewarding them, and claim an acceptation as a compensation due to them (Isa. lviii. 3): “Wherefore have we afflicted our souls, and thou takest no knowledge?” A spiritual worshipper looks upon his duties with shame, as well as he doth upon his sins with confusion; and implores the mercy of God for the one as well as the other. In Psalm cxliii. 2, the prophet David, after his supplications, begs of God not to enter into judgment with him; and acknowledges any answer that God should give him, as a fruit of his faithfulness to his promise, and not the merit of his worship: “In thy faithfulness answer me,” &c. Whatsoever springs from a gracious principle, and is the breath of the Spirit, leaves a man more humble; whereas, that which proceeds from a stock of nature, hath the true blood of nature running in the veins of it; viz., that pride which is naturally derived from Adam. The breathing of the Divine Spirit is, in everything, to conform us to our Redeemer; that being the main work of his office, is his work in every particular christian act influenced by him. Now Jesus Christ, in all his actions, was an exact pattern of all humility. After the institution and celebration of the supper, a special act of worship in the church, though he had a sense of all the authority his Father had given him, yet he “humbles himself to wash his disciples’ feet” (John xiii. 2–4); and after his sublime prayer (John xvii.), “He humbles himself to the death, and offers himself” to his murderers, because of his Father’s pleasure. (John xviii. 1): “When he had spoken those words, he went over the brook Kedron into the garden.” What is the end of God in appointing worship, is the end of a spiritual heart in offering it; not his own exaltation, but God’s glory. Glorifying the name of God is the fruit of that evangelical worship the Gentiles were in time to give to God (Ps. lxxxvi. 9): “All nations which thou hast made shall come and worship before thee, O Lord, and shall glorify thy name.” Let us examine, then, what debasing ourselves there is in a sense of our own vileness, and distance from so glorious a Spirit. Self‑denial is the heart of all gospel grace. Evangelical, spiritual worship cannot be without the ingredient of the main evangelical principle.

(3.) What delight is there after it? What pleasure is there, and what is the object of that pleasure? Is it the communion we have had with God, or a fluency in ourselves? Is it something which hath touched our hearts, or tickled our fancies? As the strength of sin is known by the delightful thoughts of it after the commission; so is the spirituality of duty, by the object of our delightful remembrance after the performance. It was a sign David was spiritual in the worship of God in the tabernacle, when he enjoyed it, because he longed for the spiritual part of it, when he was exiled from it; his desires were not only for liberty to revisit the tabernacle, but to see the “power and glory of God in the sanctuary,” as he had seen it before (Ps. lxiii. 2): his desires for it could not have been so ardent, if his reflection upon what had past had not been delightful; nor could his soul be poured out in him, for the want of such opportunities, if the remembrance of the converse he had had with God, had not been accompanied with a delightful relish (Ps. xlii. 4). Let us examine what delight we find in our spirits after worship.

Use III. is of comfort. And it is very comfortable to consider, that the smallest worship with the heart and spirit, flowing from a principle of grace, is more acceptable than the most pompous veneration; yea, if the oblation were as precious as the whole circuit of heaven and earth without it. That God that values a cup of cold water given to any as his disciple, will value a sincere service above a costly sacrifice. God hath his eye upon them that honor his nature; he would not “seek such to worship him,” if he did not intend to accept such a worship from them; when we therefore invoke him, and praise him, which are the prime parts of religion, he will receive it as a sweet savor from us, and overlook infirmities mixed with the graces. The great matter of discomfort, and that which makes us question the spirituality of worship, is the many starts of our spirits, and rovings to other things. For answer to which,

1. It is to be confessed that these starts are natural to us. Who is free from them? We bear in our bosoms a nest of turbulent thoughts, which, like busy gnats, will be buzzing about us while we are in our most inward and spiritual converses. Many wild beasts lurk in a man’s heart, as in a close and covert wood, and scarce discover themselves but at our solemn worship. No duty so holy, no worship so spiritual, that can wholly privilege us from them; they will jog us in our most weighty employments, that, as God said to Cain, sin lies at the door, and enters in, and makes a riot in our souls. As it is said of wicked men, “they cannot sleep” for multitude of thoughts (Eccles. v. 12); so it may be of many a good man, he cannot worship for multitude of thoughts; there will be starts, and more in our religious than natural employments; it is natural to man. Some therefore think, the bells tied to Aaron’s garments, between the pomegranates, were to warn the people, and recall their fugitive minds to the present service, when they heard the sound of them, upon the least motion of the high‑priest. The sacrifice of Abraham, the father or the faithful, was not exempt from the fowls pecking at it (Gen. xv. 11). Zechariah himself was drowsy in the midst of his visions, which being more amazing, might cause a heavenly intentness (Zech. iv. 1): “The angel that talked with me, came again and awaked me, as a man is awaked out of sleep.” He had been roused up before, but he was ready to drop down again; his heart was gone, till the angel jogged him. We may complain of such imaginations, as Jeremiah doth of the enemies of the Jews (Lam. iv. 19). Our persecutors are swifter than eagles; they light upon us with as much speed as eagles upon a carcass; they pursue us upon the mountain of divine institutions, and they lay wait for us in the wilderness, in our retired addresses to God. And this will be so while,

(1.) There is natural corruption in us. There are in a godly man two contrary principles, flesh and spirit, which endeavor to hinder one another’s acts, and are alway stirring upon the offensive or defensive part (Gal. v. 17). There is a body of death, continually exhaling its noisome vapors: it is a body of death in our worship, as well as in our natures; it snaps our resolutions asunder (Rom. vii. 19); it hinders us in the doing good, and contradicts our wills in the stirring up evil. This corruption being seated in all the faculties, and a constant domestic in them, has the greater opportunity to trouble us, since it is by those faculties that we spiritually transact with God; and it stirs more in the time of religious exercises, though it be in part mortified; as a wounded beast, though tired, will rage and strive to its utmost, when the enemy is about to fetch a blow at it. All duties of worship tend to the wounding of corruption; and it is no wonder to feel the striving of sin to defend itself and offend us, when we have our arms in our hands to mortify it, that the blow may be diverted which is directed against it. The apostles had aspiring thoughts; and being persuaded of an earthly kingdom, expected a grandeur in it; and though we find some appearance of it at other times, as when they were casting out devils, and gave an account of it to their Master, he gives them a kind of a check (Luke x. 20), intimating that there was some kind of evil in their rejoicing upon that account; yet this never swelled so high, as to break out into a quarrel who should be greatest, until they had the most solemn ordinance, the Lord’s supper, to quell it (Luke xxii. 24). Our corruption is like lime, which discovers not its fire by any smoke or heat, till you cast water, the enemy of fire, upon it; neither doth our natural corruption rage so much, as when we are using means to quench and destroy it.

(2.) While there is a devil, and we in his precinct. As he accuseth us to God, so he disturbs us in ourselves; he is a bold spirit, and loves to intrude himself when we are conversing with God: we read, that when the angels presented themselves before God, Satan comes among them (Job i. 6). Motions from Satan will thrust themselves in with our most raised and angelical frames; he loves to take off the edge of our spirits from God; he acts but after the old rate; he from the first envied God an obedience from man, and envied man the felicity of communion with God; he is unwilling God should have the honor of worship, and that we should have the fruit of it; he hath himself lost it, and therefore is unwilling we should enjoy it; and being subtle, he knows how to make impressions upon us suitable to our inbred corruptions, and assault us in the weakest part. He knows all the avenues to get within us (as he did in the temptation of Eve), and being a spirit, he wants not a power to dart them immediately upon our fancy; and being a spirit, and therefore active and nimble, he can shoot those darts faster than our weakness can beat them off. He is diligent also, and watcheth for his prey, and seeks to devour our services as well as our souls, and snatch our best morsels from us. We know he mixed himself with our Saviour’s retirements in the wilderness, and endeavored to fly‑blow his holy converse with his Father in the preparation to his mediatory work. Satan is God’s ape, and imitates the Spirit in the office of a remembrancer; as the Spirit brings good thoughts and divine promises to mind, to quicken our worship, so the devil brings evil things to mind, and endeavors to fasten them in our souls to disturb us; and though all the foolish starts we have in worship are not purely his issue, yet being of kin to him, he claps his hands, and sets them on like so many mastiffs, to tear the service in pieces. And both those distractions, which arise from our own corruption and from Satan, are most rife in worship, when we are under some pressing affliction. This seems to be David’s case, Ps. lxxxvi. when in ver. 11 he prays God to unite his heart to fear and worship his name; he seems to be under some affliction, or fear of his enemies: “O free me from those distractions of spirit, and those passions which arise in my soul, upon considering the designs of my enemies against me, and press upon me in my addresses to thee, and attendances on thee.” Job also in his affliction complains (Job xvii. 11) that “his purposes were broken off;” he could not make an even thread of thoughts and resolutions; they were frequently snapt asunder, like rotten yarn when one is winding it up. Good men and spiritual worshippers have lain under this trouble. Though they are a sign of weakness of grace, or some obstructions in the acting of strong grace, yet they are not alway evidences of a want of grace; what ariseth from our own corruption, is to be matter of humiliation and resistance; what ariseth from Satan, should edge our minds to a noble conquest of them. If the apostle did comfort himself with his disapproving of what rose from the natural spring of sin within him, with his consent to the law, and dissent from his lust; and charges it not upon himself, but upon the sin that dwelt in him, with which he had broken off the former league, and was resolved never to enter into amity with it; by the same reason we may comfort ourselves, if such thoughts are undelighted in, and alienate not our hearts from the worship of God by all their busy intrusions to interrupt us.

2. These distractions (not allowed) may be occasions, by an holy improvement, to make our hearts more spiritual after worship, though they disturb us in it, by answering those ends for which we may suppose God permits them to invade us. And that is,

First, When they are occasions to humble us,

(1.) For our carriage in the particular worship. There is nothing so dangerous as spiritual pride; it deprived devils and men of the presence of God, and will hinder us of the influence of God. If we had had raised and uninterrupted motions in worship, we should be apt to be lifted up; and the devil stands ready to tempt us to self‑confidence. You know how it was with Paul (2 Cor. xii. 1–7); his buffetings were occasions to render him more spiritual than his raptures, because more humble. God suffers those wanderings, starts, and distractions, to prevent our spiritual pride; which is as a worm at the root of spiritual worship, and mind us of the dusty frame of our spirits, how easily they are blown away; as he sends sickness to put us in mind of the shortness of our breath, and the easiness to lose it. God would make us ashamed of ourselves in his presence; that we may own, that what is good in any duty, is merely from his grace and Spirit, and not from ourselves; that with Paul we may cry out, “By grace we are what we are,” and by grace we do what we do; we may be hereby made sensible, that God can alway find something in our exactest worship, as a ground of denying us the successful fruit of it. If we cannot stand upon our duties for salvation, what can we bottom upon in ourselves? If therefore they are occasions to make us out of love with any righteousness of our own, to make us break our hearts for them, because we cannot keep them out; if we mourn for them as our sins, and count them our great afflictions, we have attained that brokenness which is a choice ingredient in a spiritual sacrifice. Though we have been disturbed by them, yet we are not robbed of the success; we may behold an answer of our worship in our humiliation, in spite of all of them.

(2.) For the baseness of our nature. These unsteady motions help us to discern that heap of vermin that breeds in our nature. Would any man think he had such an averseness to his Creator and Benefactor; such an unsuitableness to him; such an estrangedness from him, were it not for his inspection into his distracted frame? God suffers this to hang over us as a rod of correction, to discover and fetch out the folly of our hearts. Could we imagine our natures so highly contrary to that God who is so infinitely amiable, so desirable an object; or that there should be so much folly and madness in the heart, as to draw back from God in those services which God hath appointed as pipes through which to communicate his grace, to convey himself, his love and goodness to the creature? If, therefore, we have a deep sense of, and strong reflections upon our base nature, and bewail that mass of averseness which lies there, and that fulness of irreverence towards the God of our mercies, the object of our worship, it is a blessed improvement of our wanderings and diversions. Certainly, if any Israelite had brought a lame and rotten lamb to be sacrificed to God, and afterward had bewailed it, and laid open his heart to God in a sensible and humble confession of it, that repentance had been a better sacrifice, and more acceptable in the sight of God, than if he had brought a sound and a living offering.

Secondly, When they are occasions to make us prize duties of worship. When we argue, as rationally we may, that they are of singular use, since our corrupt hearts and a malicious devil doth chiefly endeavor to hinder us from them, and that we find we have not those gadding thoughts when we are upon worldly business, or upon any sinful design which may dishonor God and wound our souls. This is a sign sin and Satan dislike worship, for he is too subtle a spirit to oppose that which would further his kingdom. As it is an argument the Scripture is the word of God, because the wickedness of the world doth so much oppose it, so it is a ground to believe the profitableness and excellency of worship, because Satan and our own unruly hearts do so much interrupt us in it: if, therefore, we make this use of our cross‑steps in worship, to have a greater value for such duties, more affections to them, and desires to be frequent in them, our hearts are growing spiritual under the weights that would depress them to carnality.

Thirdly, When we take a rise from hence, to have heavenly admirations of the graciousness of God, that he should pity and pardon so many slight addresses to him, and give any gracious returns to us. Though men have foolish rangings every day, and in every duty, yet free grace is so tender as not to punish them (Gen. viii. 21): “And the Lord smelt a sweet savor; and the Lord said in his heart, I will not curse the ground for man’s sake, for the imagination of man’s heart is evil from his youth.” It is observable, that this was just after a sacrifice which Noah offered to God (ver. 20): but probably not without infirmities common to human nature, which may be grounded upon the reason God gives, that though he had destroyed the earth before, because of the “evil of man’s imaginations” (Gen. vi. 5), he still found evil imaginations; he doth not say in the heart of Cham, or others of Noah’s family, but in man’s heart, including Noah also, who had both the judgments of God upon the former world, and the mercy of God in his own preservation, before his eyes; yet God saw evil imaginations rooted in the nature of man, and though it were so, yet he would be merciful. If, therefore, we can, after finding our hearts so vagrant in worship, have real frames of thankfulness that God hath spared us, and be heightened in our admirations at God’s giving us any fruit of such a distracted worship, we take advantage from them to be raised into an evangelical frame, which consists in the humble acknowledgments of the grace of God. When David takes a review of those tumultuous passions which had ruffled his mind, and possessed him with unbelieving notions of God in the persons of his prophets (Ps. cxvi. 11), how high doth his soul mount in astonishment and thankfulness to God for his mercy! (ver. 12.) Notwithstanding his distrust, God did graciously perform his promise, and answer his desire: then it is, “What shall I render to the Lord?” His heart was more affected for it, because it had been so passionate in former distrusts. It is indeed a ground of wondering at the patience of the Spirit of God, that he should guide our hearts when they are so apt to start out, as it is the patience of a master to guide the hand of his scholar, while he mixes his writing with many blots. It is not one or two infirmities the Spirit helps us in, and helps over, but many (Rom. viii. 26). It is a sign of a spiritual heart, when he can take a rise to bless God for the renewing and blowing up his affections, in the midst of so many incursions from Satan to the contrary, and the readiness of the heart too much to comply with them.

Fourthly, When we take occasion from thence to prize the mediation of Christ. The more distractions jog us, the more need we should see of going out to a Saviour by faith. One part of our Saviour’s office is to stand between us and the infirmities of our worship. As he is an advocate, he presents our services, and pleads for them and us (1 John ii. 1), for the sins of our duties, as well as for our other sins. Jesus Christ is an High‑priest, appointed by God to take away the “iniquities of our holy things,” which was typified by Aaron’s plate upon his mitre (Exod. xxviii. 36, 38). Were there no imperfections, were there no creeping up of those frogs into our minds, we should think our worship might merit acceptance with God upon its own account; but if we behold our own weakness, that not a tear, a groan, a sigh, is so pure, but must have Christ to make it entertainable; that there is no worship without those blemishes; and upon this, throw all our services into the arms of Christ for acceptance, and solicit him to put his merits in the front, to make our ciphers appear valuable; it is a spiritual act, the design of God in the gospel being to advance the honor and mediation of his Son. That is a spiritual and evangelical act which answers the evangelical design. The design of Satan, and our own corruption is defeated, when those interruptions make us run swifter, and take faster hold on the High‑priest who is to present our worship to God, and our own souls receive comfort thereby. Christ had temptations offered to him by the devil in his wilderness retirement, that, from an experimental knowledge, he might be able more “compassionately to succor us” (Heb. ii. 18); we have such assaults in our retired worship especially, that we may be able more highly to value him and his mediation.

3. Let us not, therefore, be discouraged by those interruptions and starts of our hearts.

(1.) If we find in ourselves a strong resistance of them. The flesh will be lusting; that cannot be hindered; yet if we do not fulfil the lusts of it, rise up at its command, and go about its work, we may be said to walk in the Spirit (Gal. v. 16, 17): we “walk in the Spirit,” if we “fulfil not the lusts of the flesh,” though there be a lusting of the flesh against the Spirit; so we worship in the Spirit, though there be carnal thoughts arising if we do not fulfil them; though the stirring of them discovers some contrariety in us to God, yet the resistance manifests that there is a principle of contrariety in us to them; that as there is something of flesh that lusts against the spirit, so there is something of spirit in worship which lusts against the flesh: we must take heed of omitting worship, because of such inroads, and lying down in the mire of a total neglect. If our spirits are made more lively and vigorous against them; if those cold vapors which have risen from our hearts make us, like a spring in the midst of the cold earth, more warm, there is, in this case, more reason for us to bless God, than to be discouraged. God looks upon it as the disease, not the wilfulness of our nature; as the weakness of the flesh, not the willingness of the spirit. If we would shut the door upon them, it seems they are unwelcome company; men do not use to lock their doors upon those they love; if they break in and disturb us with their impertinences, we need not be discomforted, unless we give them a share in our affections, and turn our back upon God to entertain them; if their presence makes us sad, their flight would make us joyful.

(2.) If we find ourselves excited to a stricter watch over our hearts against them; as travellers will be careful when they come to places where they have been robbed before, that they be not so easily surprised again. We should not only lament when we have had such foolish imaginations in worship breaking in upon us, but also bless God that we have had no more, since we have hearts so fruitful of weeds. We should give God the glory when we find our hearts preserved from these intruders, and not boast of ourselves, but return him our praise for the watch and guard he kept over us, to preserve us from such thieves. Let us not be discomforted; for as the greatness of our sins, upon our turning to God, is no hindrance to our justification, because it doth not depend upon our conversion as the meritorious cause, but upon the infinite value of our Saviour’s satisfaction, which reaches the greatest sins as well as the least; so the multitude of our bewailed distractions in worship are not a hindrance to our acceptation, because of the uncontrollable power of Christ’s intercession.

Use IV. is for exhortation. Since spiritual worship is due to God, and the Father seeks such to worship him, how much should we endeavor to satisfy the desire and order of God, and act conformable to the law of our creation and the love of redemption! Our end must be the same in worship which was God’s end in creation and redemption; to glorify his name, set forth his perfections, and be rendered fit, as creatures and redeemed ones, to partake of that grace which is the fruit of worship. An evangelical dispensation requires a spiritual homage; to neglect, therefore, either the matter or manner of gospel duties, is to put a slight upon gospel privileges. The manner of duty is ever of more value than the matter; the scarlet dye is more precious than the cloth tinctured with it. God respects more the disposition of the sacrificer than the multitude of the sacrifices.527 The solemn feasts appointed by God were but dung as managed by the Jews (Mal. ii. 3). The heart is often welcome without the body, but the body never grateful without the heart. The inward acts of the spirit require nothing from without to constitute them good in themselves; but the outward acts of devotion require inward acts to render them savory to God. As the goodness of outward acts consists not in the acts themselves, so the acceptableness of them results not from the acts themselves, but from the inward frame animating and quickening those acts, as blood and spirits running through the veins of a duty to make it a living service in the sight of God. Imperfections in worship hinder not God’s acceptation of it, if the heart, spirited by grace, be there to make it a sweet savor. The stench of burning flesh and fat in the legal sacrifices might render them noisome to the outward senses; but God smelt a sweet savor in them, as they respected Christ. When the heart and spirit are offered up to God, it may be a savory duty, though attended with unsavory imperfections; but a thousand sacrifices without a stamp of faith, a thousand spiritual duties with an habitual carnality, are no better than stench with God. The heart must be purged, as well as the temple was by our Saviour, of the thieves that would rob God of his due worship. Antiquity had some temples wherein it was a crime to bring any gold; therefore those that came to worship laid their gold aside before they went into the temple. We should lay aside our worldly and trading thoughts before we address to worship (Isa. xxvi. 9): “With my spirit within me will I seek thee early.” Let not our minds be gadding abroad, and exiled from God and themselves. It will be thus when the “desire of our soul is to his name, and the remembrance of him” (ver. 8). When he hath given so great and admirable a gift as that of his Son, in whom are all things necessary to salvation, righteousness, peace, and pardon of sin, we should manage the remembrance of his name in worship with the closest unitedness of heart, and the most spiritual affections. The motion of the spirit is the first act in religion; to this we are obliged in every act. The devil requires the spirit of his votaries; should God have a less dedication than the devil?

Motives to back this exhortation.

I. Not to give God our spirit is a great sin. It is a mockery of God, not worship, contempt, not adoration, whatever our outward fervency or protestations may be.528 Every alienation of our hearts from him is a real scorn put upon him. The acts of the soul are real, and more the acts of the man than the acts of the body; because they are the acts of the choicest part of man, and of that which is the first spring of all bodily motions; it is the λόγος ἐνδιάθετος, the internal speech whereby we must speak with God. To give him, therefore, only an external form of worship without the life of it, is a taking his name in vain. We mock him, when we mind not what we are speaking to him, or what he is speaking to us; when the motions of our hearts are contrary to the motions of our tongues; when we do anything before him slovenly, impudently, or rashly. As in a lutinist it is absurd to sing one tune and play another; so it is a foul thing to tell God one thing with our lips, and think another with our hearts. It is a sin like that the apostle chargeth the heathens with (Rom. i. 28): “They like not to retain God in their knowledge.” Their stomachs are sick while they are upon any duty, and never leave working till they have thrown up all the spiritual part of worship, and rid themselves of the thoughts of God, which are as unwelcome and troublesome guests to them. When men behave themselves in the sight of God, as if God were not God, they do not only defame him, but deny him, and violate the unchangeable perfections of the Divine nature.

1. It is against the majesty of God, when we have not awful thoughts of that great Majesty to whom we address; when our souls cleave not to him when we petition him in prayer, or when he gives out his orders to us in his Word. It is a contempt of the majesty of a prince, if, whilst he is speaking to us, we listen not to him with reverence and attention, but turn our backs on him, to play with one of his hounds, or talk with a beggar; or while we speak to him, to rake in a dunghill. Solomon adviseth us to “keep our foot when we go to the house of God” (Eccles. v. 1). Our affections should be steady, and not slip away again; why? (ver. 2) because “God is in heaven,” &c. He is a God of majesty; earthly, dirty frames are unsuitable to the God of heaven; low spirits are unsuitable to the Most High. We would not bring our mean servants or dirty dogs into a prince’s presence chamber; yet we bring not only our worldly, but our profane affections into God’s presence. We give in this case those services to God which our Governor would think unworthy of him (Mal. i. 8). The more excellent and glorious God is, the greater contempt of him it is to suffer such foolish affections to be competitors with him for our hearts. It is a scorn put upon him to converse with a creature, while we are dealing with him; but a greater to converse in our thoughts and fancies with some sordid lust, which is most hateful to him; and the more aggravation it attracts, in that we are to apprehend him the most glorious object sitting upon his throne in time of worship, and ourselves standing as vile creatures before him, supplicating for our lives, and the conveyance of grace and mercy to our souls; as if a grand mutineer, instead of humbly begging the pardon of his offended prince, should present his petition not only scribbled and blotted, but besmeared with some loathsome excrement. It is unbecoming both the majesty of God, and the worship itself, to present him with a picture instead of a substance, and bring a world of nasty affections in our hearts, and ridiculous toys in our heads before him, and worship with indisposed and heedless souls. He is a great King (Mal. i. 14): therefore address to him with fear and reverence.

2. It is against the life of God. Is a dead worship proportioned to a living God? The separation of heavenly affections from our souls before God, makes them as much a carcass in his sight, as the divorce of the soul makes the body a carcass. When the affections are separated, worship is no longer worship, but a dead offering, a lifeless bulk; for the essence and spirit of worship is departed. Though the soul be present with the body in a way of information, yet it is not present in a way of affection, and this is the worst; for it is not the separation of the soul from informing that doth separate a man from God, but the removal of our affections from him. If a man pretend an application to God, and sleep and snore all the time, without question such a one did not worship. In a careless worship the heart is morally dead while the eyes are open: the heart of the spouse (Cant. v. 2) waked while her eyes slept; and our hearts, on the contrary, sleep while our eyes wake. Our blessed Saviour hath died to purge our consciences from dead works and frames, that we may serve the living God (Heb. ix. 14); to serve God as a God of life. David’s soul cried and fainted for God under this consideration (Ps. xlii. 2); but to present our bodies without our spirits, is such a usage of God, that implies he is a dead image, not worthy of any but a dead and heartless service, like one of those idols the Psalmist speaks of (Ps. cxv. 5), that have “eyes, and see not; ears, and hear not;” no life in it. Though it be not an objective idolatry, because the worship is directed to the true God; yet I may call it a subjective idolatry in regard of the frame, fit only to be presented to some senseless stock. We intimate God to be no better than an idol, and to have no more knowledge of us and insight into us, than an idol can have. If we did believe him to be the living God, we durst not come before him with services so unsuitable to him, and reproaches of him.

3. It is against the infiniteness of God. We should worship God with those boundless affections which bear upon them a shadow or image of his infiniteness; such are the desires of the soul which know no limits, but start out beyond whatsoever enjoyment the heart of man possesses. No creeping creature was to be offered to God in sacrifice, but such as had legs to run, or wings to fly. For us to come before God with a light creeping frame, is to worship him with the lowest finite affections, as though anything, though never so mean or torn, might satisfy an infinite Being; as though a poor shallow creature could give enough to God without giving him the heart, when, indeed, we cannot give him a worship proportionable to his infiniteness, did our hearts swell as large as heaven in our desires for him in every act of our duties.

4. It is against the spirituality of God. God being a Spirit, calls for a worship in spirit; to withhold this from him implies him to be some gross corporeal matter. As a Spirit, he looks for the heart; a wrestling heart in prayer, a trembling heart in the Word (Isa. lxvi. 2). To bring nothing but the body when we come to a spiritual God to beg spiritual benefits, to wait for spiritual communications, which can only be dispensed to us in a spiritual manner, is unsuitable to the spiritual nature of God. A mere carnal service implicitly denies his spirituality, which requires of us higher engagements than mere corporeal ones. Worship should be rational, not an imaginative service, wherein is required the activity of our noblest faculties; and our fancy ought to have no share in it, but in subserviency to the more spiritual part of our soul.

5. It is against the supremacy of God. As God is one and the only Sovereign; so our hearts should be one, cleaving wholly to him, and undivided from him. In pretending to deal with him, we acknowledge his deity and sovereignty; but in withholding our choicest faculties and affections from him, and the starting of our minds to vain objects, we intimate their equality with God, and their right as well as his to our hearts and affections. It is as if a princess should commit adultery with some base scullion while she is before her husband, which would be a plain denial of his sole right to her. It intimates that other things are superior to God; they are true sovereigns that engross our hearts. If a man were addressing himself to a prince, and should in an instant turn his back upon him, upon a beck or nod from some inconsiderable person; is it not an evidence that that person that invited him away hath a greater sovereignty over him than that prince to whom he was applying himself? And do we not discard God’s absolute dominion over us, when, at the least beck of a corrupt inclination, we can dispose of our hearts to it, and alienate them from God? as they, in Ezek. xxxiii. 32, left the service of God for the service of their covetousness, which evidenced that they owned the authority of sin more than the authority of God. This is not to serve God as our Lord and absolute Master, but to make God serve our turn, and submit his sovereignty to the supremacy of some unworthy affection. The creature is preferred before the Creator, when the heart runs most upon it in time of religious worship, and our own carnal interest swallows up the affections that are due to God. It is “an idol set up in the heart” (Ezek. xiv. 4) in his solemn presence, and attracts that devotion to itself which we only owe to our Sovereign Lord; and the more base and contemptible that is to which the spirit is devoted, the more contempt there is of God’s dominion. Judas’s kiss, with a “Hail Master!” was no act of worship, or an owning his Master’s authority, but a designing the satisfaction of his covetousness in the betraying of him.

6. It is against the wisdom of God. God, as a God of order, has put earthly things in subordination to heavenly; and we, by this unworthy carriage, invert this order, and put heavenly things in subordination to earthly; in placing mean and low things in our hearts, and bringing them so placed into God’s presence, which his wisdom at the creation put under our feet. A service without spiritual affections is a “sacrifice of fools” (Eccles. v. 1), which have lost their brains and understandings: a foolish spirit is very unsuitable to an infinitely wise God. Well may God say of such a one, as Achish of David, who seemed mad, “Why have you brought this fellow to play the madman in my presence? Shall this fellow come into my house?” (1 Sam. xxi. 15.)

7. It is against the omnisciency of God. To carry it fair without, and impertinently within, is as though God had not an all‑seeing eye that could pierce into the heart, and understand every motion of the inward faculties; as though God were easily cheated with an outward fawning service, like an apothecary’s box with a gilded title, that may be full of cobwebs within. What is such a carriage, but a design to deceive God, when, with Herod, we pretend to worship Christ, and intend to murder all the motions of Christ in our souls? A heedless spirit, an estrangement of our souls, a giving the reins to them to run out from the presence of God to see every reed shaken with the wind, is to deny him to be the Searcher of hearts, and the Discerner of secret thoughts; as though he could not look through us to the darkness and remoteness of our minds, but were an ignorant God, who might be put off with the worst as well as the best in our flock. If we did really believe there were a God of infinite knowledge, who saw our frames and whether we came dressed with wedding garments suitable to the duties we are about to perform, should we be so garish, and put him off with such trivial stuff, without any reverence of his Majesty?

8. It is against the holiness of God. To alienate our spirits is to offend him while we pretend to worship him; though we may be mighty officious in the external part, yet our base and carnal affections make all our worship but as a heap of dung; and who would not look upon it as an affront to lay dung before a prince’s throne? (Prov. xxi. 27), “The sacrifice of the wicked is an abomination;” how much more when he brings it with a wicked mind? A putrefied carcass under the law had not been so great an affront to the holiness of God, as a frothy unmelted heart, and a wanton fancy, in a time of worship. God is so holy, that if we could offer the worship of angels, and the quintessence of our souls in his service, it would be beneath his infinite purity; how unworthy, then, are they of him, when they are presented not only without the sense of our uncleanness, but sullied with the fumes and exhalations of our corrupt affections, which are as so many plague‑spots upon our duties, contrary to the unspotted purity of the Divine nature? Is not this an unworthy conceit of God, and injurious to his infinite holiness?

9. It is against the love and kindness of God. It is a condescension in God to admit a piece of earth to offer up a duty to him, when he hath myriads of angels to attend him in his court, and celebrate his praise. To admit man to be an attendant on him, and a partner with angels, is a high favor. It is not a single mercy, but a heap of mercies, to be admitted into the presence of God (Ps. v. 7): “I will come into thy house in the multitude of thy mercies.” When the blessed God is so kind as to give us access to his majesty, do we not undervalue his kindness when we deal uncivilly with him, and deny him the choicest part of ourselves? It is a contempt of his sovereignty, as our spirits are due to him by nature; a contempt of his goodness, as our spirits are due to him by gratitude. How abusive a carriage is it to make use of his mercy to encourage our impudence, that should excite our fear and reverence! How unworthy would it be for an indigent debtor to bring to his indulgent creditor an empty purse instead of payment! When God holds out his golden sceptre to encourage our approaches to him, stands ready to give us the pardon of sin and full felicity, the best things he hath, is it a fit requital of his kindness to give him a formal outside only, a shadow of religion; to have the heart overswayed with other thoughts and affections, as if all his proffers were so contemptible as to deserve only a slight at our hands? It is a contempt of the love and kindness of God.

10. It is against the sufficiency and fulness of God. When we give God our bodies, and the creature our spirits, it intimates a conceit that there is more content to be had in the creature than in God blessed forever; that the waters in the cistern are sweeter than those in the fountain. Is not this a practical giving God the lie, and denying those promises wherein he hath declared the satisfaction he can give to the spirit, as he is the God of the spirits of all flesh? If we did imagine the excellency and loveliness of God were worthy to be the ultimate object of our affections, the heart would attend more closely upon him, and be terminated in him; did we believe God to be all‑sufficient, full of grace and goodness, a tender Father, not willing to forsake his own, willing, as well as able, to supply their wants, the heart would not so lamely attend upon him, and would not upon every impertinency be diverted from him. There is much of a wrong notion of God, and a predominancy of the world above him in the heart, when we can more savorly relish the thoughts of low inferior things than heavenly, and let our spirits upon every trifling occasion be fugitive from him; it is a testimony that we make not God our chiefest good. If apprehensions of his excellency did possess our souls, they would be fastened on him, glued to him; we should not listen to that rabble of foolish thoughts that steal our hearts so often from him. Were our breathings after God as strong as the pantings of the hart after the water‑brooks, we should be like that creature, not diverted in our course by every puddle. Were God the predominant satisfactory object in our eye, he would carry our whole soul along with him. When our spirits readily retreat from God in worship upon every giddy motion, it is a kind of repentance that ever we did come near him, and implies that there is a fuller satisfaction, and more attractive excellency in that which doth so easily divert us, than in that God to whose worship we did pretend to address ourselves. It is as if, when we are petitioning a prince, we should immediately turn about, and make request to one of his guard, as though so mean a person were more able to give us the boon we want than the sovereign is.

II. Consideration by way of motive. To have our spirits off from God in worship is a bad sign: it was not so in innocence. The heart of Adam could cleave to God: the law of God was engraven upon him, he could apply himself to the fulfilling of it without any twinkling. There was no folly and vanity in his mind, no independency in his thoughts, no duty was his burden; for there was in him a proneness to, and a delight in, all the duties of worship. It is the fall hath distempered us; and the more unwieldiness there is in our spirits, the more carnal our affections are in worship, the more evidence there is of the strength of that revolted state.

1. It argues much corruption in the heart. As by the eructations of the stomach, we may judge of the windiness and foulness of it; so, by the inordinate motions of our minds and hearts, we may judge of the weakness of its complexion. A strength of sin is evidenced by the eruptions and ebullitions of it in worship, when they are more sudden, numerous, and vigorous than the motions of grace. When the heart is apt, like tinder, to catch fire from Satan, it is a sign of much combustible matter suitable to his temptation. Were not corruption strong, the soul could not turn so easily from God when it is in his presence, and hath an advantageous opportunity to create a fear and awe of God in it. Such base fruit could not sprout up so suddenly, were there not much sap and juice in the root of sin. What communion with a living root can be evidenced without exercises of an inward life? That spirit, which is a well of living waters in a gracious heart, will be especially springing up when it is before God.

2. It shows much affection to earthly things, and little to heavenly. There must needs be an inordinate affection to earthly things, when, upon every slight solicitation, we can part with God, and turn the back upon a service glorious for him and advantageous for ourselves, to wed our hearts to some idle fancy that signifies nothing. How can we be said to entertain God in our affections, when we give him not the precedency in our understandings, but let every trifle jostle the sense of God out of our minds? Were our hearts fully determined to spiritual things, such vanities could not seat themselves in our understandings, and divide our spirits from God. Were our hearts balanced with a love to God, the world could never steal our hearts so much from his worship, but his worship would draw our hearts to it. It shows a base neutrality in the greatest concernments; a halting between God and Baal; a contrariety between affection and conscience, when natural conscience presses a man to duties of worship, and his other affections pull him back, draw him to carnal objects, and make him slight that whereby he may honor God. God argues the profaneness of the Jews’ hearts from the wickedness they brought into his house, and acted there (Jer. xxiii. 11): “Yea, in my house,” that is, my worship, “I found their wickedness,” saith the Lord. Carnality in worship is a kind of an idolatrous frame; when the heart is renewed, idols are cast to the moles and the bats (Isa. ii. 20).

3. It shows much hypocrisy to have our spirits off from God. The mouth speaks, and the carriage pretends what the heart doth not think; there is a dissent of the heart from the pretence of the body. Instability is a sure sign of hypocrisy. Double thoughts argue a double heart. The wicked are compared to chaff (Ps. i. 4), for the uncertain and various motions of their minds, by the least wind of fancy. The least motion of a carnal object diverts the spirit from God, as the scent of carrion doth the raven from the flight it was set upon. The people of God are called God’s spouse, and God calls himself their husband; whereby is noted the most intimate union of the soul with God; and that there ought to be the highest love and affection to him, and faithfulness in his worship; but when the heart doth start from him in worship, it is a sign of the unsteadfastness of it with God, and a disrelish of any communion with him; it is, as God complains of the Israelites, a going a whoring after our own imaginations. As grace respects God as the object of worship, so it looks most upon God in approaching to him. Where there is a likeness and love, there is a desire of converse and intimacy; if there be no spiritual entwining about God in our worship, it is a sign there is no likeness to him, no true sense of him, no renewed image of God in us; every living image will move strongly to join itself with its original copy, and be glad, with Jacob, to sit steadily in those chariots that shall convey him to his beloved Joseph.

III. Consider the danger of a carnal worship.

1. We lose the comfort of worship. The soul is a great gainer when it offers a spiritual worship, and as great a loser when it is unfaithful with God. Treachery and perfidiousness hinder commerce among men; so doth hypocrisy in its own nature communion with God. God never promised anything to the carcass, but to the spirit of worship. God hath no obligation upon him, by any word of his, to reward us with himself, when we perform it not to himself; when we give an outside worship, we have only the outside of an ordinance; we can expect no kernel, when we give God only the shell: he that only licks the outside of the glass, can never be refreshed with the rich cordial enclosed within. A cold and lazy formality will make God to withdraw the light of his countenance, and not shine with any delightful communications upon our souls; but if we come before him with a liveliness of affections, and steadiness of heart, he will draw the veil, and cause his glory to display itself before us. An humble praying Christian, and a warm, affectionate Christian in worship, will soon find a God who is delighted with such frames, and cannot long withhold himself from the soul. When our hearts are inflamed with love to him in worship, it is a preparation to some act of love on his part, whereby he intends further to gratify us. When John was in the Spirit on the Lord’s day, that is, in spiritual employment, and meditation, and other duties, he had that great revelation of what should happen to the church in all ages (Rev. i. 10); his being in the Spirit, intimates his ordinary course on that day, and not any extraordinary act in him, though it was followed with an extraordinary discovery of God to him; when he was thus engaged, “he heard a voice behind him.” God doth not require of us spirituality in worship to advantage himself, but that we might be prepared to be advantaged by him. If we have a clear and well‑disposed eye, it is not a benefit to the sun, but fits us to receive benefits from his beams. Worship is an act that perfects our own souls; they are then most widened by spiritual frames, to receive the influence of divine blessings, as an eye most opened receives the fruit of the sun’s light better than the eye that is shut. The communications of God are more or less, according as our spiritual frames are more or less in our worship; God will not give his blessings to unsuitable hearts. What a nasty vessel is a carnal heart for a spiritual communication! The chief end of every duty enjoined by God, is to have communion with him; and therefore it is called a drawing near to God; it is impossible, therefore, that the outward part of any duty can answer the end of God in his institution. It is not a bodily appearance or gesture whereby men can have communion with God, but by the impressions of the heart, and reflections of the heart upon God; without this, all the rich streams of grace will run beside us, and the growth of the soul be hindered and impaired. A “diligent hand makes rich,” saith the wise man; a diligent heart in spiritual worship, brings in rich incomes to the humble and spiritual soul.

2. It renders the worship not only unacceptable, but abominable to God. It makes our gold to become dross, it soils our duties, and bespots our souls. A carnal and unsteady frame shows an indifferency of spirit at best; and lukewarmness is as ungrateful to God, as heavy and nauseous meat is to the stomach; he “spews them out of his mouth” (Rev. iii. 16). As our gracious God doth overlook infirmities where intentions are good, and endeavors serious and strong; so he loathes the services where the frames are stark naught (Ps. lxvi. 18): “If I regard iniquity in my heart, the Lord will not hear my prayer.” Lukewarm and indifferent services stink in the nostrils of God. The heart seems to loathe God when it starts from him upon every occasion, when it is unwilling to employ itself about, and stick close to him: and can God be pleased with such a frame? The more of the heart and spirit is in any service, the more real goodness there is in it, and the more savory it is to God; the less of the heart and spirit, the less of goodness, and the more nauseous to God, who loves righteousness and “truth in the inward parts” (Ps. li. 6). And therefore infinite goodness and holiness cannot but hate worship presented to him with deceitful, carnal, and flitting affections; they must be more nauseous to God, than a putrefied carcass can be to man; they are the profanings of that which should be the habitation of the Spirit; they make the spirit, the seat of duty, a filthy dunghill; and are as loathsome to God, as money‑changers in the temple were to our Saviour. We see the evil of carnal frames, and the necessity and benefit of spiritual frames: for further help in this last, let us practise these following directions:

1. Keep up spiritual frames out of worship. To avoid low affections, we must keep our hearts as much as we can in a settled elevation. If we admit unworthy dispositions at one time, we shall not easily be rid of them in another;529 as he that would not be bitten with gnats in the night, must keep his windows shut in the day: when they are once entered, it is not easy to expel them; in which respect, one adviseth to be such out of worship as we would be in worship. If we mix spiritual affections with our worldly employments, worldly affections will not mingle themselves so easily with our heavenly engagements. If our hearts be spiritual in our outward calling, they will scarce be carnal in our religious service. If “we walk in the Spirit, we shall not fulfil the lusts of the flesh” (Gal. v. 16). A spiritual walk in the day will hinder carnal lustings in worship. The fire was to be kept alive upon the altar, when sacrifices were not offered, from morning till night, from night till morning, as well as in the very time of sacrifice. A spiritual life and vigor out of worship would render it at its season sweet and easy, and preserve a spontaneity and preparedness to it, and make it both natural and pleasant to us. Anything that doth unhinge and discompose our spirits, is inconsistent with religious services, which are to be performed with the greatest sedateness and gravity. All irregular passions disturb the serenity of the spirit, and open the door for Satan: saith the apostle (Eph. iv. 26, 27), “Let not the sun go down upon your wrath; neither give place to the devil.” Where wrath breaks the lock, the devil will quickly be over the threshold; and though they be allayed, yet they leave the heart sometime after, like the sea rolling and swelling after the storm is ceased. Mixture with ill company leaves a tincture upon us in worship. Ephraim’s allying himself with the Gentiles, bred an indifferency in religion (Hos. vii. 8): “Ephraim hath mixed himself with the people; Ephraim is a cake not turned:” it will make our hearts, and consequently our services, half dough, as well as half baked; these and the like, make the Holy Spirit withdraw himself, and then the soul is like a wind‑bound vessel, and can make no way. When the sun departs from us, it carries its beams away with it; then “doth darkness spread itself over the earth, and the beasts of the forests creep out” (Ps. civ. 20). When the Spirit withdraws awhile from a good man, it carries away (though not habitual, yet) much of the exciting and assisting grace; and then carnal dispositions perk up themselves from the bosom of natural corruption. To be spiritual in worship, we must bar the door at other times against that which is contrary to it; as he that would not be infected with a contagious disease, carries some preservative about with him, and inures himself to good scents. To this end, be much in secret ejaculations to God; these are the purest nights of the soul, that have more of fervor and less of carnality; they preserve a liveliness in the spirit, and make it more fit to perform solemn stated worship with greater freedom and activity; a constant use of this would make our whole lives, lives of worship. As frequent sinful acts strengthen habits of sin, so frequent religious acts strengthen habits of grace.

2. Excite and exercise particularly a love to God, and dependence on him. Love is a commanding affection, a uniting grace; it draws all the faculties of the soul to one centre. The soul that loves God, when it hath to do with him, is bound to the beloved object; it can mind nothing else during such impressions. When the affection is set to the worship of God, everything the soul hath will be bestowed upon it; as David’s disposition was to the temple (1 Chron. xxix. 3). Carnal frames, like the fowls, will be lighting upon the sacrifice, but not when it is inflamed; though the scent of the flesh invite them, yet the heat of the fire drives them to their distance. A flaming love will singe the flies that endeavor to interrupt and disturb us. The happiness of heaven consists in a full attraction of the soul to God, by his glorious influence upon it; there will be such a diffusion of his goodness throughout the souls of the blessed, as will unite the affections perfectly to him; these affections which are scattered here, will be there gathered into one flame, moving to him, and centering in him: therefore, the more of a heavenly frame possesses our affections here, the more settled and uniform will our hearts be in all their motions to God, and operations about him. Excite a dependence on him: (Prov. xvi. 3) “Commit thy works to the Lord, and thy thoughts shall be established.” Let us go out in God’s strength, and not in our own; vain is the help of man in anything, and vain is the help of the heart. It is through God only we can do valiantly in spiritual concerns as well as temporal; the want of this makes but slight impressions upon the spirit.