Читать книгу The Existence and Attributes of God - Stephen Charnock - Страница 16

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John iv. 24.—God is a Spirit: and they that worship him must worship him in spirit and in truth.

Having thus despatched the first proposition, “God is a Spirit,” it will not be amiss to handle the inference our Saviour makes from that proposition, which is the second observation propounded.

Doct. That the worship due from us to God ought to be spiritual, and spiritually performed. Spirit and truth are understood variously. We are to worship God,

1. Not by legal ceremonies. The evangelical administration being called spirit, in opposition to the legal ordinances as carnal; and truth in opposition to them as typical. As the whole Judaical service is called flesh, so the whole evangelical service is called spirit; or spirit may be opposed to the worship at Jerusalem, as it was carnal; truth, to the worship on the Mount Gerizim, because it was false. They had not the true object of worship, nor the true medium of worship as those at Jerusalem had. Their worship should cease, because it was false; and the Jewish worship should cease, because it was carnal. There is no need of a candle when the sun spreads his beams in the air; no need of those ceremonies when the Sun of righteousness appeared; they only served for candles to instruct and direct men till the time of his coming. The shadows are chased away by displaying the substance, so that they can be of no more use in the worship of God, since the end for which they were instituted is expired; and that discovered to us in the gospel, which the Jews sought for in vain among the baggage and stuff of their ceremonies.

2. With a spiritual and sincere frame. In spirit, i. e. with spirit; with the inward operations of all the faculties of our souls, and the cream and flower of them; and the reason is, because there ought to be a worship suitable to the nature of God; and as the worship was to be spiritual, so the exercise of that worship ought to be in a spiritual manner.417 It shall be a worship “in truth,” because the true God shall be adored without those vain imaginations and fantastic resemblances of him,418 which were common among the blind Gentiles, and contrary to the glorious nature of God, and unworthy ingredients in religious services. It shall be a worship “in spirit,” without those carnal rites the degenerate Jews rested on; such a posture of soul which is the life and ornament of every service God looks for at your hands. There must be some proportion between the object adored, and the manner in which we adore it; it must not be a mere corporeal worship, because God is not a body; but it must rise from the centre of our soul, because God is a Spirit. If he were a body, a bodily worship might suit him, images might be fit to represent him; but being a Spirit, our bodily services enter us not into communion with him. Being a spirit, we must banish from our minds all carnal imaginations of him, and separate from our wills all cold and dissembled affections to him. We must not only have a loud voice, but an elevated soul; not only a bended knee, but a broken heart; not only a supplicating tone, but a groaning spirit; not only a ready ear for the word, but a receiving heart; and this shall be of greater value with him, than the most costly outward services offered at Gerizim or Jerusalem. Our Saviour certainly meant not by worshipping in spirit, only the matter of the evangelical service, as opposed to the legal administration, without the manner wherein it was to be performed. It is true, God always sought a worship in spirit; he expected the heart of the worshipper should join with his instituted rights of adoration in every exercise of them; but he expects such a carriage more under the gospel administration, because of the clearer discoveries of his nature made in it, and the greater assistances conveyed by it.

I shall, therefore, 1. Lay down some general propositions. 2. Show what this spiritual worship is. 3. Why we must offer to God a spiritual service. 4. The use.

1. Some general propositions.

Prop. I. The right exercise of worship is founded upon, and riseth from, the spirituality of God.419 The first ground of the worship we render to God, is the infinite excellency of his nature, which is not only one attribute, but results from all; for God, as God, is the object of worship; and the notion of God consists not in thinking him wise, good, just, but all those infinitely beyond any conception; and hence it follows that God is an object infinitely to be loved and honored. His goodness is sometimes spoken of in Scripture as a motive of our homage (Psalm cxxx. 4): “There is forgiveness with thee that thou mayest be feared.” Fear, in the Scripture dialect, signifies the “whole worship of God” (Acts x. 35): but in every nation, “he that fears him” is accepted of him.420 If God should act towards men according to the rigors of his justice due to them for the least of their crimes, there could be no exercise of any affection but that of despair, which could not engender a worship of God, which ought to be joined with love, not with hatred. The beneficence and patience of God, and his readiness to pardon men, is the reason of the honor they return to him; and this is so evident a motive, that generally the idolatrous world ranked those creatures in the number of their gods, which they perceived useful and beneficial to mankind, as the sun and moon, the Egyptians the ox, &c. And the more beneficial anything appeared to mankind, the higher station men gave it in the rank of their deities, and bestowed a more peculiar and solemn worship upon it. Men worshipped God to procure and continue his favor, which would not have been acted by them, had they not conceived it a pleasing thing to him to be merciful and gracious. Sometimes his justice is proposed to us as a motive of worship (Heb. xii. 28, 29): “Serve God with reverence and godly fear, for our God is a consuming fire;” which includes his holiness, whereby he doth hate sin, as well as his wrath, whereby he doth punish it. Who but a mad and totally brutish person, or one that was resolved to make war against heaven, could behold the effects of God’s anger in the world, consider him in his justice as a “consuming fire,” and despise him, and rather be drawn out by that consideration to blasphemy and despair, than to seek all ways to appease him? Now though the infinite power of God, his unspeakable wisdom, his incomprehensible goodness, the holiness of his nature, the vigilance of his providence, the bounty of his hand, signify to man that he should love and honor him, and are the motives of worship; yet the spirituality of his nature is the rule of worship, and directs us to render our duty to him with all the powers of our soul. As his goodness beams out upon us, worship is due in justice to him; and as he is the most excellent nature, veneration is due to him in the highest manner with the choicest affections. So that indeed the spirituality of God comes chiefly into consideration in matter of worship: all his perfections are grounded upon this: he could not be infinite, immutable, omniscient, if he were a corporeal being;421 we cannot give him a worship unless we judge him worthy, excellent, and deserving a worship at our hands; and we cannot judge him worthy of a worship, unless we have some apprehensions and admirations of his infinite virtues; and we cannot apprehend and admire those perfections, but as we see them as causes shining in their effects. When we see, therefore, the frame of the world to be the work of his power, the order of the world to be the fruit of his wisdom, and the usefulness of the world to be the product of his goodness, we find the motives and reasons of worship; and weighing that this power, wisdom, goodness, infinitely transcend any corporeal nature, we find a rule of worship, that it ought to be offered by us in a manner suitable to such a nature as is infinitely above any bodily being. His being a Spirit declares what he is; his other perfections declare what kind of Spirit he is. All God’s perfections suppose him a Spirit; all centre in this; his wisdom doth not suppose him merciful, or his mercy suppose him omniscient; there may be distinct notions of those, but all suppose him to be of a spiritual nature. How cold and frozen will our devotions be, if we consider not his omniscience, whereby he discerns our hearts! How carnal will our services be, if we consider him not as a pure Spirit!422 In our offers to, and transactions with men, we deal not with them as mere animals, but as rational creatures; and we debase their natures if we treat them otherwise; and if we have not raised apprehensions of God’s spiritual nature in our treating with him, but allow him only such frames as we think fit enough for men, we debase his spirituality to the littleness of our own being. We must, therefore, possess our souls with this; we shall else render him no better than a fleshly service. We do not much concern ourselves in those things of which we are either utterly ignorant, or have but slight apprehensions of. That is the first proposition;—The right exercise of worship is grounded upon the spirituality of God.

Prop. II. This spiritual worship of God is manifest by the light of nature, to be due to him. In reference to this, consider,

1. The outward means or matter of that worship which would be acceptable to God, was not known by the light of nature. The law for a worship, and for a spiritual worship by the faculties of our souls was natural, and part of the law of creation; though the determination of the particular acts, whereby God would have this homage testified, was of positive institution, and depended not upon the law of creation. Though Adam in innocence knew God was to be worshipped, yet by nature he did not know by what outward acts he was to pay this respect, or at what time he was more solemnly to be exercised in it than at another: this depended upon the directions God, as the sovereign Governor and Lawgiver, should prescribe. You therefore find the positive institutions of the “tree of the knowledge of good and evil,” and the determination of the time of worship (Gen. ii. 3, 17). Had there been any such notion in Adam naturally, as strong as that other, that a worship was due to God, there would have been found some relics of these modes universally consented to by mankind, as well as of the other. But though all nations have by an universal consent concurred in the acknowledgment of the being of God, and his right to adoration, and the obligation of the creature to it; and that there ought to be some public rule and polity in matters of religion (for no nation hath been in the world without a worship, and without external acts and certain ceremonies to signify that worship); yet their modes and rites have been as various as their climates, unless in that common notion of sacrifices, not descending to them by nature, but tradition from Adam; and the various ways of worship have been more provoking than pleasing. Every nation suited the kind of worship to their particular ends and polities they designed to rule by. How God was to be worshipped is more difficult to be discerned by nature with its eyes out than with its eyes clear.423 The pillars upon which the worship of God stands cannot be discerned without revelation, no more than blind Samson could tell where the pillars of the Philistines’ theatre stood, without one to conduct him. What Adam could not see with his sound eyes, we cannot with our dim eyes; he must be told from heaven what worship was fit for the God of heaven. It is not by nature that we can have such a full prospect of God as may content and quiet us; this is the noble effect of Divine revelation; He only knows himself, and can only make himself known to us. It could not be supposed that an infinite God should have no perfections but what were visible in the works of his hands; and that these perfections should not be infinitely greater, than as they were sensible in their present effects: this had been to apprehend God a limited Being, meaner than he is. Now it is impossible to honor God as we ought, unless we know him as he is; and we could not know him as he is, without divine revelation from himself; for none but God can acquaint us with his own nature: and therefore the nations void of this conduct, heaped up modes of worship from their own imaginations, unworthy of the majesty of God, and below the nature of man. A rational man would scarce have owned such for signs of honor, as the Scripture mentions in the services of Baal and Dagon; much less an infinitely wise and glorious God. And when God had signified his mind to his own people, how unwilling were they to rest satisfied with God’s determination, but would be warping to their own inventions, and make gods, and ways of worship to themselves!424 as in the matter of the golden calf, as was lately spoken of.

2. Though the outward manner of worship acceptable to God could not be known without revelation, and those revelations might be various; yet the inward manner of worship with our spirits was manifest by nature: and not only manifest by nature to Adam in innocence, but after his fall, and the scales he had brought upon his understanding by that fall. When God gave him his positive institutions before the fall, or whatsoever additions God should have made, had he persisted in that state; or, when he appointed him, after his fall, to testify his acknowledgment of him by sacrifices, there needed no command to him to make those acknowledgments by those outward ways prescribed to him, with the intention and prime affection of his spirit: this nature would instruct him in without revelation; for he could not possibly have any semblance of reason to think that the offering of beasts, or the presenting the first fruits of the increase of the ground, as an acknowledgment of God’s sovereignty over him and his bounty to him, was sufficient, without devoting to him that part wherein the image of his Creator did consist: he could not but discern, by a reflection upon his own being, that he was made for God as well as by God: for it is a natural principle of which the apostle speaks (Rom. xi. 36), “For of him, and through him, and to him are all things,” &c.: that the whole whereof he did consist was due to God; and that his body, the dreggy and dusty part of his nature, was not fit to be brought alone before God, without that nobler principle, which he had, by creation, linked with it. Nothing in the whole law of nature, as it is informed of religion, was clearer, next to the being of a God, than this manner of worshipping God with the mind and spirit. And as the Gentiles never sunk so low into the mud of idolatry, as to think the images they worshipped were really their gods, but the representations, or habitations of their gods; so they never deserted this principle in the notion of it, that God was to be honored with the best they were, and the best they had: as they never denied the being of a God in the notion, though they did in the practice, so they never rejected this principle in notion, though they did, and now most men do, in the inward observation of it: it was a maxim among them that God was mens animus, mind and spirit, and therefore was to be honored with the mind and spirit: that religion did not consist in the ceremonies of the body, but the work of the soul; whence the speech of one of them: “Sacrifice to the gods, not so much clothed with purple garments as a pure heart:”425 and of another: “God regards not the multitude of the sacrifices, but the disposition of the sacrificer.”426 It is not fit we should deny God the cream and the flower, and give him the flotten part and the stalks. And with what reverence and intention of mind they thought their worship was to be performed, is evident by the priests crying out often, Hoc age, Mind this, let your spirits be intent upon it. This could not but result,

(1.) From the knowledge of ourselves. It is a natural principle, “God hath made us, and not we ourselves” (Psalm c. 1, 2). Man knows himself to be a rational creature; as a creature he was to serve his Creator, and as a rational creature with the best part of that rational nature he derived from him. By the same act of reason that he knows himself to be a creature, he knows himself to have a Creator; that this Creator is more excellent than himself, and that an honor is due from him to the Creator for framing of him; and, therefore, this honor was to be offered to him by the most excellent part which was framed by him. Man cannot consider himself as a thinking, understanding, being, but he must know that he must give God the honor of his thoughts, and worship him with those faculties whereby he thinks, wills, and acts.427 He must know his faculties were given him to act, and to act for the glory of that God who gave him his soul, and the faculties of it; and he could not in reason think they must be only active in his own service, and the service of the creature, and idle and unprofitable in the service of his Creator. With the same powers of our soul, whereby we contemplate God, we must also worship God; we cannot think of him but with our minds, nor love him but with our will; and we cannot worship him without the acts of thinking and loving, and therefore cannot worship him without the exercise of our inward faculties: how is it possible then for any man that knows his own nature, to think that extended hands, bended knees, and lifted up eyes, were sufficient acts of worship, without a quickened and active spirit?

(2.) From the knowledge of God. As there was a knowledge of God by nature, so the same nature did dictate to man, that God was to be glorified as God; the apostle implies the inference in the charge he brings against them for neglecting it.428 “We should speak of God as he is,” said one;429 and the same reason would inform them that they were to act towards God as he is. The excellency of the object required a worship according to the dignity of his nature, which could not be answered but by the most serious inward affection, as well as outward decency; and a want of this cannot but be judged to be unbecoming the majesty of the Creator of the world, and the excellency of religion. No nation, no person, did ever assert, that the vilest part of man was enough for the most excellent Being, as God is; that a bodily service could be a sufficient acknowledgment for the greatness of God, or a sufficient return for the bounty of God. Man could not but know that he was to act in religion conformably to the object of religion, and to the excellency of his own soul:430 the notion of a God was sufficient to fill the mind of man with admiration and reverence, and the first conclusion from it would be to honor God, and that he have all the affection placed on him that so infinite and spiritual a Being did deserve: the progress then would be, that this excellent Being was to be honored with the motions of the understanding and will, with the purest and most spiritual powers in the nature of man, because he was a spiritual being, and had nothing of matter mingled with him. Such a brutish imagination, to suppose that blood and fumes, beasts and incense, could please a Deity, without a spiritual frame, cannot be supposed to befall any but those that had lost their reason in the rubbish of sense. Mere rational nature could never conclude that so excellent a Spirit would be put off with a mere animal service; an attendance of matter and body without spirit, when they themselves, of an inferior nature, would be loth to sit down contented with an outside service from those that belong to them; so that this instruction of our Saviour, that God is to be worshipped in spirit and truth, is conformable to the sentiments of nature, and drawn from the most undeniable principles of it. The excellency of God’s nature, and the excellent constitution of human faculties, concur naturally to support this persuasion; this was as natural to be known by men, as the necessity of justice and temperance for the support of human societies and bodies. It is to be feared, that if there be not among us such brutish apprehensions, there are such brutish dealings with God, in our services, against the light of nature; when we place all our worship of God in outward attendances and drooping countenances, with unbelieving frames and formal devotions; when prayer is muttered over in private, slightly, as a parrot learns lessons by rote, not understanding what it speaks, or to what end it speaks it; not glorifying God in thought and spirit, with understanding and will.

Prop. III. Spiritual worship therefore was always required by God, and always offered to him by one or other. Man had a perpetual obligation upon him to such a worship from the nature of God; and what is founded upon the nature of God is invariable. This and that particular mode of worship may wax old as a garment, and as a vesture may be folded up and changed, as the expression is of the heavens;431 but God endures forever; his spirituality fails not, therefore a worship of him in spirit must run through all ways and rites of worship. God must cease to be Spirit, before any service but that which is spiritual can be accepted by him. The light of nature is the light of God; the light of nature being unchangeable, what was dictated by that, was alway, and will alway be, required by God. The worship of God being perpetually due from the creature, the worshipping him as God is as perpetually his right. Though the outward expressions of his honor were different, one way in Paradise (for a worship was then due, since a solemn time for that worship was appointed), another under the law, another under the gospel; the angels also worship God in heaven, and fall down before his throne; yet, though they differ in rites, they agree in this necessary ingredient, all rites, though of a different shape, must be offered to him, not as carcasses, but animated with the affections of the soul. Abel’s sacrifice had not been so excellent in God’s esteem, without those gracious habits and affections working in his soul.432 Faith works by love; his heart was on fire as well as his sacrifice. Cain rested upon his present; perhaps thought he had obliged God; he depended upon the outward ceremony, but sought not for the inward purity: it was an offering brought to the Lord;433 he had the right object, but not the right manner (Gen. iv. 7): “If thou doest well, shalt thou not be accepted?” And in the command afterwards to Abraham, “Walk before me, and be thou perfect,” was the direction in all our religious acts and walkings with God. A sincere act of the mind and will, looking above and beyond all symbols, extending the soul to a pitch far above the body, and seeing the day of Christ through the veil of the ceremonies, was required by God: and though Moses, by God’s order, had instituted a multitude of carnal ordinances, sacrifices, washings, oblations of sensible things, and recommended to the people the diligent observation of those statutes, by the allurements of promises and denouncing of threatenings; as if there were nothing else to be regarded, and the true workings of grace were to be buried under a heap of ceremonies; yet sometimes he doth point them to the inward worship, and, by the command of God, requires of them the “circumcision of the heart” (Deut. x. 16), the turning to God with “all their heart and all their soul” (Deut. xxx. 10): whereby they might recollect, that it was the engagement of the heart and the worship of the Spirit that was most agreeable to God; and that he took not any pleasure in their observance of ceremonies, without true piety within, and the true purity of their thoughts.

Prop. IV. It is, therefore, as much every man’s duty to worship God in spirit, as it is their duty to worship him. Worship is so due to him as God, as that he that denies it disowns his deity; and spiritual worship is so due, that he that waives it denies his spirituality. It is a debt of justice we owe to God, to worship him; and it is as much a debt of justice to worship him according to his nature. Worship is nothing else but a rendering to God the honor that is due to him; and, therefore, the right posture of our spirits in it is as much, or more, due, than the material worship in the modes of his own prescribing: that is, grounded both upon his nature and upon his command; this only upon his command, that is perpetually due; whereas, the channel wherein outward worship runs may be dried up, and the river diverted another way; such a worship wherein the mind thinks of God, feels a sense of God, has a spirit consecrated to God, the heart glowing with affections to God; it is else a mocking God with a feather. A rational nature must worship God with that wherein the glory of God doth most sparkle in him. God is most visible in the frame of the soul, it is there his image glitters; he hath given us a jewel as well as a case, and the jewel as well as the case we must return to him; the spirit is God’s gift, and must “return to him;”434 it must return to him in every service morally, as well as it must return to him at last physically. It is not fit we should serve our Maker only with that which is the brute in us, and withhold from him that which doth constitute us reasonable creatures; we must give him our bodies, but a “living sacrifice.”435 If the spirit be absent from God when the body is before him, we present a dead sacrifice; it is morally dead in the duty, though it be naturally alive in the posture and action. It is not an indifferent thing whether we shall worship God or no; nor is it an indifferent thing whether we shall worship him with our spirits or no; as the excellency of man’s knowledge consists in knowing things as they are in truth, so the excellency of the will in willing things as they are in goodness. As it is the excellency of man, to know God as God; so it is no less his excellency, as well as his duty to honor God as God. As the obligation we have to the power of God for our being, binds us to a worship of him; so the obligation we have to his bounty for fashioning us according to his own image, binds us to an exercise of that part wherein his image doth consist. God hath “made all things for himself” (Prov. xvi. 4), that is, for the evidence of his own goodness and wisdom; we are therefore to render him a glory according to the excellency of his nature, discovered in the frame of our own. It is as much our sin not to glorify God as God, as not to attempt the glorifying of him at all; it is our sin not to worship God as God, as well as to omit the testifying any respect at all to him. As the Divine nature is the object of worship, so the Divine perfections are to be honored in worship; we do not honor God if we honor him not as he is; we honor him not as a Spirit, if we think him not worthy of the ardors and ravishing admirations of our spirits. If we think the devotions of the body are sufficient for him, we contract him into the condition of our own being; and not only deny him to be a spiritual nature, but dash out all those perfections which he could not be possessed of were he not a Spirit.

Prop. V. The ceremonial law was abolished to promote the spirituality of divine worship. That service was gross, carnal, calculated for an infant and sensitive church. It consisted in rudiments, the circumcision of the flesh, the blood and smoke of sacrifices, the steams of incense, observation of days, distinction of meats, corporal purifications; every leaf of the law is clogged with some rite to be particularly observed by them. The spirituality of worship lay veiled under a thick cloud, that the people could not behold the glory of the gospel, which lay covered under those shadows (2 Cor. iii. 13): “They could not steadfastly look to the end of that which is abolished:” They understood not the glory and spiritual intent of the law, and therefore came short of that spiritual frame in the worship of God, which was their duty. And therefore in opposition to this administration, the worship of God under the gospel is called by our Saviour in the text, a worship in spirit; more spiritual for the matter, more spiritual for the motives, and more spiritual for the manner and frames of worship.

1. This legal service is called flesh in Scripture, in opposition to the gospel, which is called spirit. The ordinances of the law, though of divine institution, are dignified by the apostle with no better a title than carnal ordinances,436 and a carnal command:437 but the gospel is called the ministration of the Spirit, as being attended with a special and spiritual efficacy on the minds of men.438 And when the degenerate Galatians, after having tasted of the pure streams of the gospel, turned about to drink of the thicker streams of the law, the apostle tells them, that they begun in the spirit and would now be made perfect in the flesh;439 they would leave the righteousness of faith for a justification by works. The moral law, which is in its own nature spiritual,440 in regard of the abuse of it, in expectation of justification by the outward works of it, is called flesh: much more may the ceremonial administration, which was never intended to run parallel with the moral, nor had any foundation in nature as the other had. That whole economy consisted in sensible and material things, which only touched the flesh: it is called the letter and the oldness of the letter;441 as letters, which are but empty sounds of themselves, but put together and formed into words, signify something to the mind of the hearer or reader: an old letter, a thing of no efficacy upon the spirit, but as a law written upon paper. The gospel hath an efficacious spirit attending it, strongly working upon the mind and will, and moulding the soul into a spiritual frame for God, according to the doctrine of the gospel; the one is old and decays, the other is new and increaseth daily. And as the law itself is called flesh, so the observers of it and resters in it are called Israel after the flesh;442 and the evangelical worshipper is called a Jew after the spirit (Rom. ii. 29). They were Israel after the flesh as born of Jacob, not Israel after the spirit as born of God; and therefore the apostle calls them Israel and not Israel;443 Israel after a carnal birth, not Israel after a spiritual; Israel in the circumcision of the flesh, not Israel by a regeneration of the heart.

2. The legal ceremonies were not a fit means to bring the heart into a spiritual frame. They had a spiritual intent; the rock and manna prefigured the salvation and spiritual nourishment by the Redeemer.444 The sacrifices were to point them to the justice of God in the punishment of sin, and the mercy of God in substituting them in their steads, as types of the Redeemer and the ransom by his blood. The circumcision of the flesh was to instruct them in the circumcision of the heart: they were flesh in regard of their matter, weakness and cloudiness, spiritual in regard of their intent and signification; they did instruct, but not efficaciously work strong spiritual affections in the soul of the worshipper. They were weak and beggarly elements;445 had neither wealth to enrich nor strength to nourish the soul: they could not perfect the comers to them, or put them into a frame agreeable to the nature of God,446 nor purge the conscience from those dead and dull dispositions which were by nature in them:447 being carnal they could not have an efficacy to purify the conscience of the offerer and work spiritual effects: had they continued without the exhibition of Christ, they could never have wrought any change in us or purchased any favor for us.448 At the best they were but shadows, and came inexpressibly short of the efficacy of that person and state whose shadows they were. The shadow of a man is too weak to perform what the man himself can do, because it wants the life, spirit, and activity of the substance: the whole pomp and scene was suited more to the sensitive than the intellectual nature; and, like pictures, pleased the fancy of children rather than improved their reason. The Jewish state was a state of childhood,449 and that administration a pedagogy.450 The law was a schoolmaster fitted for their weak and childish capacity, and could no more spiritualize the heart, than the teachings in a primer‑school can enable the mind, and make it fit for affairs of state; and because they could not better the spirit, they were instituted only for a time, as elements delivered to an infant age, which naturally lives a life of sense rather than a life of reason. It was also a servile state, which doth rather debase than elevate the mind; rather carnalize than spiritualize the heart: besides, it is a sense of mercy that both melts and elevates the heart into a spiritual frame: “There is forgiveness with thee, that thou mayest be feared;”451 and they had, in that state, but some glimmerings of mercy in the daily bloody intimations of justice. There was no sacrifice for some sins, but a cutting off without the least hints of pardon; and in the yearly remembrance of sin there was as much to shiver them with fear, as to possess them with hopes; and such a state which always held them under the conscience of sin, could not produce a free spirit, which was necessary for a worship of God according to his nature.

3. In their use they rather hindered than furthered a spiritual worship. In their own nature they did not tend to the obstructing a spiritual worship, for then they had been contrary to the nature of religion, and the end of God who appointed them; nor did God cover the evangelical doctrine under the clouds of the legal administration, to hinder the people of Israel from perceiving it, but because they were not yet capable to bear the splendor of it, had it been clearly set before them. The shining of the face of Moses was too dazzling for their weak eyes, and therefore there was a necessity of a veil, not for the things themselves, but the “weakness of their eyes.”452 The carnal affections of that people sunk down into the things themselves; stuck in the outward pomp, and pierced not through the veil to the spiritual intent of them; and by the use of them without rational conceptions, they besotted their minds and became senseless of those spiritual motions required of them. Hence came all their expectations of a carnal Messiah; the veil of ceremonies was so thick, and the film upon their eyes so condensed, that they could not look through the veil to the Spirit of Christ; they beheld not the heavenly Canaan for the beauty of the earthly; nor minded the regeneration of the spirit, while they rested upon the purifications of the flesh; the prevalency of sense and sensitive affections diverted their minds from inquiring into the intent of them. Sense and matter are often clogs to the mind, and sensible objects are the same often to spiritual motions. Our souls are never more raised than when they are abstracted from the entanglements of them. A pompous worship, made up of many sensible objects, weakens the spirituality of religion. Those that are most zealous for outward, are usually most cold and indifferent in inward observances; and those that overdo in carnal modes, usually underdo in spiritual affections. This was the Jewish state.453 The nature of the ceremonies being pompous and earthly by their show and beauty, meeting with their weakness and childish affections, filled their eyes with an outward lustre, allured their minds and detained them from seeking things higher and more spiritual; the kernel of those rights lay concealed in a thick shell; the spiritual glory was little seen; and the spiritual sweetness little tasted. Unless the Scripture be diligently searched, it seems to transfer the worship of God from the true faith and the spiritual motions of the heart, and stake it down to outward observances, and the opus operatum. Besides, the voice of the law did only declare sacrifices, and invited the worshippers to them with a promise of the atonement of sin, turning away the wrath of God. It never plainly acquainted them that those things were types and shadows of something future; that they were only outward purifications of the flesh; it never plainly told them, at the time of appointing them, that those sacrifices could not abolish sin, and reconcile them to God. Indeed, we see more of them since their death and dissection, in that one Epistle to the Hebrews, than can be discerned in the five books of Moses. Besides, man naturally affects a carnal life, and therefore affects a carnal worship; he designs the gratifying his sense, and would have a religion of the same nature. Most men have no mind to busy their reasons about the things of sense, and are naturally unwilling to raise them up to those things which are allied to the spiritual nature of God; and therefore the more spiritual any ordinance is, the more averse is the heart of man to it. There is a simplicity of the gospel from which our minds are easily corrupted by things that pleasure the sense, as Eve was by the curiosity of her eyes, and the liquorishness of her palate.454 From this principle hath sprung all the idolatry in the world. The Jews knew they had a God who had delivered them, but they would have a sensible God to go before them;455 and the papacy at this day is a witness of the truth of this natural corruption.

4. Upon these accounts, therefore, God never testified himself well pleased with that kind of worship. He was not displeased with them, as they were his own institution, and ordained for the representing (though in an obscure manner) the glorious things of the gospel; nor was he offended with those people’s observance of them; for, since he had commanded them, it was their duty to perform them, and their sin to neglect them; but he was displeased with them as they were practised by them, with souls as morally carnal in the practices, as the ceremonies were materially carnal in their substance. It was not their disobedience to observe them; but it was a disobedience, and a contempt of the end of the institution to rest upon them; to be warm in them, and cold in morals; they fed upon the bone and neglected the marrow; pleased themselves with the shell, and sought not for the kernel; they joined not with them the internal worship of God; fear of him, with faith in the promised Seed, which lay veiled under those coverings (Hos. vi. 6); “I desired mercy, and not sacrifice; and the knowledge of God more than burnt‑offerings;” and therefore he seems sometimes weary of his own institutions, and calls them not his own, but their sacrifices, their feasts (Isa. i. 11, 14): they were his by appointment, theirs by abuse; the institution was from his goodness and condescension, therefore his; the corruption of them was from the vice of their nature, therefore theirs. He often blamed them for their carnality in them; showed his dislike of placing all their religion in them; gives the sacrificers, on that account, no better a title than that of the princes of Sodom and Gomorrah;456 and compares the sacrifices themselves to the “cutting off a dog’s neck,” “swine’s blood,” and “the murder of a man.”457 And indeed God never valued them, or expressed any delight in them; he despised the feasts of the wicked (Amos v. 21); and had no esteem for the material offerings of the godly (Psalm l. 13): “Will I eat the flesh of bulls, or drink the blood of goats?” which he speaks to his saints and people, before he comes to reprove the wicked; which he begins (ver. 16), “But to the wicked, God said,” &c. So slightly he esteems them, that he seems to disown them to be any part of his command, when he brought his people out of the land of Egypt (Jer. vii. 21): “I spake not to your fathers, nor commanded them concerning burnt‑offerings and sacrifices.” He did not value and regard them, in comparison with that inward frame which he had required by the moral law; that being given before the law of ceremonies, obliged them, in the first place, to an observance of those precepts. They seemed to be below the nature of God, and could not of themselves please him. None could in reason persuade themselves that the death of a beast was a proportionable offering for the sin of a man, or ever was intended for the expiation of transgression. In the same rank are all our bodily services under the gospel; a loud voice without spirit, bended bulrushes without inward affections, are no more delightful to God, than the sacrifices of animals; it is but a change of one brute for another of a higher species; a mere brute for that part of man which hath an agreement with brutes; such a service is a mere animal service, and not spiritual.

5. And therefore God never intended that sort of worship to be durable, and had often mentioned the change of it for one more spiritual. It was not good or evil in itself; whatsoever goodness it had was solely derived to it by institution, and therefore it was mutable. It had no conformity with the spiritual nature of God who was to be worshipped, nor with the rational nature of man who was to worship; and therefore he often speaks of taking away the new moons, and feasts, and sacrifices, and all the ceremonial worship, as things he took no pleasure in, to have a worship more suited to his excellent nature; but he never speaks of removing the gospel administration, and the worship prescribed there, as being more agreeable to the nature and perfections of God, and displaying them more illustriously to the world. The apostle tells us, it was to be “disannulled because of its weakness;”458 a determinate time was fixed for its duration, till the accomplishment of the truth figured under that pedagogy.459 Some of the modes of that worship being only typical, must naturally expire and be insignificant in their use, upon the finishing of that by the Redeemer, which they did prefigure: and other parts of it, though God suffered them so long, because of the weakness of the worshipper, yet because it became not God to be always worshipped in that manner, he would reject them, and introduce another more spiritual and elevated. “Incense and a pure offering” should be offered everywhere unto his name.460 He often told them he would make a “new covenant by the Messiah,” and the old should be rejected;461 that the “former things should not be remembered, and the things of old no more considered,” when he should do “a new thing in the earth.”462 Even the ark of the covenant, the symbol of his presence, and the glory of the Lord in that nation, should not any more be remembered and visited;463 that the temple and sacrifices should be rejected, and others established; that the order of the Aaronical priesthood should be abolished, and that of Melchizedek set up in the stead of it, in the person of the Messiah, to endure forever;464 that Jerusalem should be changed; a new heaven and earth created; a worship more conformable to heaven, more advantageous to earth. God had proceeded in the removal of some parts of it, before the time of taking down the whole furniture of this house; the pot of manna was lost; Urim and Thummim ceased; the glory of the temple was diminished; and the ignorant people wept at the sight of the one, without raising their faith and hope in the consideration of the other, which was promised to be filled with a spiritual glory. And as soon as ever the gospel was spread in the world, God thundered out his judgments upon that place in which he had fixed all those legal observances; so that the Jews, in the letter and flesh, could never practise the main part of their worship, since they were expelled from that place where it was only to be celebrated. It is one thousand six hundred years since they have been deprived of their altar, which was the foundation of all the Levitical worship, and have wandered in the world without a sacrifice, a prince, or priest, an ephod or teraphim.465 And God fully put an end to it in the command he gave to the apostles, and in them to us, in the presence of Moses and Elias, to hear his Son only (Matt. xvii. 5): “Behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.” And at the death of our Saviour, testified it to that whole nation and the world, by the rending in twain the veil of the temple. The whole frame of that service, which was carnal, and, by reason of the corruption of man, weakened, is nulled; and a spiritual worship is made known to the world, that we might now serve God in a more spiritual manner, and with more spiritual frames.

Prop. VI. The service and worship the gospel settles is spiritual, and the performance of it more spiritual. Spirituality is the genius of the gospel, as carnality was of the law; the gospel is therefore called spirit; we are abstracted from the employments of sense, and brought nearer to a heavenly state. The Jews had angels’ bread poured upon them; we have angels’ service prescribed to us, the praises of God, communion with God in spirit, through his Son Jesus Christ, and stronger foundations for spiritual affections. It is called a “reasonable service;”466 it is suited to a rational nature, though it finds no friendship from the corruption of reason. It prescribes a service fit for the reasonable faculties of the soul, and advanceth them while it employs them. The word reasonable may be translated “word‑service,”467 as well as reasonable service; an evangelical service, in opposition to a law service. All evangelical service is reasonable, and all truly reasonable service is evangelical.

The matter of the worship is spiritual; it consists in love of God, faith in God, recourse to his goodness, meditation on him, and communion with him. It lays aside the ceremonial, spiritualizeth the moral. The commands that concerned our duty to God, as well as those that concerned our duty to our neighbor, were reduced by Christ to their spiritual intention. The motives are spiritual; it is a state of more grace, as well as of more truth,468 supported by spiritual promises, beaming out in spiritual privileges; heaven comes down in it to earth, to spiritualize earth for heaven. The manner of worship is more spiritual; higher flights of the soul, stronger ardors of affection, sincerer aims at his glory; mists are removed from our minds, clogs from the soul, more of love than fear; faith in Christ kindles the affections, and works by them. The assistances to spiritual worship are greater. The Spirit doth not drop, but is plentifully poured out. It doth not light sometimes upon, but dwells in the heart. Christ suited the gospel to a spiritual heart, and the Spirit changeth the carnal heart to make it fit for a spiritual gospel. He blows upon the garden, and causes the spices to flow forth; and often makes the soul in worship like the chariots of Aminadab, in a quick and nimble motion. Our blessed Lord and Saviour, by his death, discovered to us the nature of God; and after his ascension sent his Spirit to fit us for the worship of God, and converse with him. One spiritual evangelical believing breath is more delightful to God than millions of altars made up of the richest pearls, and smoking with the costliest oblations, because it is spiritual; and a mite of spirit is of more worth than the greatest weight of flesh: one holy angel is more excellent than a whole world of mere bodies.

Prop. VII. Yet the worship of God with our bodies is not to be rejected upon the account that God requires a spiritual worship. Though we must perform the weightier duties of the law, yet we are not to omit and leave undone the lighter precepts, since both the magnalia and minutula legis, the greater and the lesser duties of the law, have the stamp of divine authority upon them. As God under the ceremonial law did not command the worship of the body and the observation of outward rites without the engagement of the spirit, so neither doth he command that of the spirit without the peculiar attendance of the body. The Schwelksendians denied bodily worship; and the indecent postures of many in public attendance intimate no great care either of composing their bodies or spirits. A morally discomposed body intimates a tainted heart. Our bodies as well as our spirits are to be presented to God.469 Our bodies in lieu of the sacrifices of beasts, as in the Judaical institutions; body for the whole man; a living sacrifice, not to be slain, as the beasts were, but living a new life, in a holy posture, with crucified affections. This is the inference the apostle makes of the privileges of justification, adoption, co‑heirship with Christ, which he had before discoursed of; privileges conferred upon the person, and not upon a part of man.

1. Bodily worship is due to God. He hath a right to an adoration by our bodies, as they are his by creation; his right is not diminished, but increased, by the blessing of redemption: (1 Cor. vi. 20) “For you are bought with a price; therefore glorify God in your bodies and your spirits, which are God’s.” The body, as well as the spirit, is redeemed, since our Saviour suffered crucifixion in his body, as well as agonies in his soul. Body is not taken here for the whole man, as it may be in Rom xii.; but for the material part of our nature, it being distinguished from the spirit. If we are to render to God an obedience with our bodies, we are to render him such acts of worship with our bodies as they are capable of. As God is the Father of spirits, so he is the God of all flesh; therefore the flesh he hath framed of the earth, as well as the noble portion he hath breathed into us, cannot be denied him without a palpable injustice. The service of the body we must not deny to God, unless we will deny him to be the author of it, and the exercise of his providential care about it. The mercies of God are renewed every day upon our bodies as well as our souls, and, therefore, they ought to express a fealty to God for his bounty every day. “Both are from God; both should be for God. Man consists of body and soul; the service of man is the service of both. The body is to be sanctified as well as the soul; and, therefore, to be offered to God as well as the soul. Both are to be glorified, both are to glorify. As our Saviour’s divinity was manifested in his body, so should our spirituality in ours. To give God the service of the body and not of the soul, is hypocrisy; to give God the service of the spirit and not of the body, is sacrilege; to give him neither, atheism.”470 If the only part of man that is visible were exempted from the service of God, there could be no visible testimonies of piety given upon any occasion. Since not a moiety of man, but the whole is God’s creature, he ought to pay a homage with the whole, and not only with a moiety of himself.

2. Worship in societies is due to God, but this cannot be without some bodily expressions. The law of nature doth as much direct men to combine together in public societies for the acknowledgment of God, as in civil communities for self‑preservation and order; and a notice of a society for religion is more ancient than the mention of civil associations for politic government (Gen. iv. 26): “Then began men to call upon the name of the Lord,” viz., in the time of Seth. No question but Adam had worshipped God before, as well as Abel, and a family religion had been preserved; but, as mankind increased in distinct families, they knit together in companies to solemnize the worship of God.471 Hence, as some think, those that incorporated together for such ends, were called the “sons of God;” sons by profession, though not sons by adoption; as those of Corinth were saints by profession, though in such a corrupted church they could not be all so by regeneration; yet saints, as being of a Christian society, and calling upon the name of Christ, that is, worshipping God in Christ, though they might not be all saints in spirit and practice. So Cain and Abel met together to worship (Gen. iv. 3) “at the end of the days,” at a set time. God settled a public worship among the Jews, instituted synagogues for their convening together, whence called the “synagogues of God.”472 The Sabbath was instituted to acknowledge God a common benefactor. Public worship keeps up the memorials of God in a world prone to atheism, and a sense of God in a heart prone to forgetfulness. The angels sung in company, not singly, at the birth of Christ,473 and praised God not only with a simple elevation of their spiritual nature, but audibly, by forming a voice in the air. Affections are more lively, spirits more raised in public than private; God will credit his own ordinance. Fire increaseth by laying together many coals on one place; so is devotion inflamed by the union of many hearts, and by a joint presence; nor can the approach of the last day of judgment, or particular judgments upon a nation, give a writ of ease from such assemblies. (Heb. x. 25): “Not forsaking the assembling ourselves together; but so much the more as you see the day approaching.” Whether it be understood of the day of judgment, or the day of the Jewish destruction and the Christian persecution, the apostle uses it as an argument to quicken them to the observance, not to encourage them to a neglect. Since, therefore, natural light informs us, and divine institution commands us, publicly to acknowledge ourselves the servants of God, it implies the service of the body. Such acknowledgments cannot be without visible testimonies, and outward exercises of devotion, as well as inward affections. This promotes God’s honor, checks others’ profaneness, allures men to the same expressions of duty; and though there may be hypocrisy and an outward garb without an inward frame, yet better a moiety of worship than none at all; better acknowledge God’s right in one than disown it in both.

3. Jesus Christ, the most spiritual worshipper, worshipped God with his body. He prayed orally, and kneeled, “Father, if it be thy will,”474 &c. He blessed with his mouth, “Father, I thank thee.”475 He lifted up his eyes as well as elevated his spirit, when he praised his Father for mercy received, or begged for the blessings his disciples wanted.476 The strength of the spirit must have vent at the outward members. The holy men of God have employed the body in significant expressions of worship; Abraham in falling on his face, Paul in kneeling, employing their tongues, lifting up their hands. Though Jacob was bed‑rid, yet he would not worship God without some devout expression of reverence; it is in one place “leaning upon his staff;”477 in another, “bowing himself upon his bed’s head.”478 The reason of the diversity is in the Hebrew word, which, without vowels, may be read mittah, a bedor matteh, a staff; however, both signify a testimony of adoration by a reverent gesture of the body. Indeed, in angels and separated souls, a worship is performed purely by the spirit; but while the soul is in conjunction with the body, it can hardly perform a serious act of worship without some tincture upon the outward man and reverential composure of the body. Fire cannot be in the clothes but it will be felt by the members, nor flames be pent up in the soul without bursting out in the body. The heart can no more restrain itself from breaking out, than Joseph could inclose his affections without expressing them in tears to his brethren.479 “We believe, and therefore speak.”480

To conclude: God hath appointed some parts of worship which cannot be performed without the body, as sacraments; we have need of them because we are not wholly spiritual and incorporeal creatures. The religion which consists in externals only is not for an intellectual nature; a worship purely intellectual is too sublime for a nature allied to sense, and depending much upon it. The christian mode of worship is proportioned to both; it makes the sense to assist the mind, and elevates the spirit above the sense. Bodily worship helps the spiritual: the members of the body reflect back upon the heart, the voice bars distractions, the tongue sets the heart on fire in good as well as in evil. It is as much against the light of nature to serve God without external significations, as to serve him only with them without the intention of the mind. As the invisible God declares himself to men by visible works and signs, so should we declare our invisible frames by visible expressions. God hath given us a soul and body in conjunction; and we are to serve him in the same manner he hath framed us.

II. The second thing I am to show is, what spiritual worship is. In general, the whole spirit is to be employed; the name of God is not sanctified but by the engagement of our souls. Worship is an act of the understanding, applying itself to the knowledge of the excellency of God and actual thoughts of his majesty; recognizing him as the supreme Lord and Governor of the world, which is natural knowledge; beholding the glory of his attributes in the Redeemer, which is evangelical knowledge. This is the sole act of the spirit of man. The same reason is for all our worship as for our thanksgiving. This must be done with understanding: (Psalm xlvii. 7) “Sing ye praise with understanding;” with a knowledge and sense of his greatness, goodness, and wisdom. It is also an act of the will, whereby the soul adores and reverences his majesty, is ravished with his amiableness, embraceth his goodness, enters itself into an intimate communion with this most lovely object, and pitcheth all his affections upon him. We must worship God understandingly; it is not else a reasonable service. The nature of God and the law of God abhor a blind offering; we must worship him heartily, else we offer him a dead sacrifice. A reasonable service is that wherein the mind doth truly act something with God. All spiritual acts must be acts of reason, otherwise they are not human acts, because they want that principle which is constitutive of man, and doth difference him from other creatures. Acts done only by sense are the acts of a brute; acts done by reason are the acts of a man. That which is only an act of sense cannot be an act of religion. The sense, without the conduct of reason, is not the subject of religious acts; for then beasts were capable of religion as well as men. There cannot be religion where there is not reason; and there cannot be the exercise of religion where there is not an exercise of the rational faculties; nothing can be a christian act that is not a human act. Besides, all worship must be for some end; the worship of God must be for God. It is by the exercise of our rational faculties that we only can intend an end. An ignorant and carnal worship is a brutish worship. Particularly,

1. Spiritual worship is a worship from a spiritual nature. Not only physically spiritual, so our souls are in their frame; but morally spiritual, by a renewing principle. The heart must be first cast into the mould of the gospel, before it can perform a worship required by the gospel. Adam living in Paradise might perform a spiritual worship; but Adam fallen from his rectitude could not: we, being heirs of his nature, are heirs of his impotence. Restoration to a spiritual life must precede any act of spiritual worship. As no work can be good, so no worship can be spiritual, till we are created in Christ.481 Christ is our life.482 As no natural action can be performed without life in the root or heart, so no spiritual act without Christ in the soul. Our being in Christ is as necessary to every spiritual act as the union of our soul with our body is necessary to natural action. Nothing can exceed the limits of its nature; for then it should exceed itself in acting, and do that which it hath no principle to do. A beast cannot act like a man, without partaking of the nature of a man; nor a man act like an angel, without partaking of the angelical nature. How can we perform spiritual acts without a spiritual principle? Whatsoever worship proceeds from the corrupted nature, cannot deserve the title of spiritual worship, because it springs not from a spiritual habit. If those that are evil cannot speak good things, those that are carnal cannot offer a spiritual service. Poison is the fruit of a viper’s nature (Matt. xii. 34): “O generation of vipers, how can you, being evil, speak good things? for out of the abundance of the heart the mouth speaks.” As the root is, so is the fruit. If the soul be habitually carnal, the worship cannot be actually spiritual. There may be an intention of spirit, but there is no spiritual principle as a root of that intention. A heart may be sensibly united with a duty, when it is not spiritually united with Christ in it. Carnal motives and carnal ends may fix the mind in an act of worship, as the sense of some pressing affliction may enlarge a man’s mind in prayer. Whatsoever is agreeable to the nature of God must have a stamp of Christ upon it; a stamp of his grace in performance, as well as of his mediation in the acceptance. The apostle lived not, but Christ lived in him;483 the soul worships not, but Christ in him. Not that Christ performs the act of worship, but enables us spiritually to worship, after he enables us spiritually to live. As God counts not any soul living but in Christ, so he counts not any a spiritual worshipper but in Christ. The goodness and fatness of the fruit come from the fatness of the olive wherein we are engrafted. We must find healing in Christ’s wings, before God can find spirituality in our services. All worship issuing from a dead nature is but a dead service. A living action cannot be performed, without being knit to a living root.

2. Spiritual worship is done by the influence and with the assistance of the Spirit of God. A heart may be spiritual, when a particular act of worship may not be spiritual. The Spirit may dwell in the heart, when he may suspend his influence on the act. Our worship is then spiritual, when the fire that kindles our affections comes from heaven, as that fire upon the altar wherewith the sacrifices were consumed. God tastes a sweetness in no service, but as it is dressed up by the hand of the Mediator, and hath the air of his own Spirit in it; they are but natural acts, without a supernatural assistance; without an actual influence, we cannot act from spiritual motives, nor for spiritual ends, nor in a spiritual manner. We cannot mortify a lust without the Spirit,484 nor quicken a service without the Spirit. Whatsoever corruption is killed, is slain by his power; whatsoever duty is spiritualized, is refined by his breath. He quickens our dead bodies in our resurrection;485 he renews our dead souls in our regeneration; he quickens our carnal services in our adorations; the choicest acts of worship are but infirmities without his auxiliary help.486 We are logs, unable to move ourselves, till he raise our faculties to a pitch agreeable to God; puts his hand to the duty, and lifts that up and us with it. Never any great act was performed by the apostles to God, or for God; but they are said to be filled with the Holy Ghost. Christ could not have been conceived immaculate as that “holy thing,” without the Spirit’s overshadowing the Virgin; nor any spiritual act conceived in our heart, without the Spirit’s moving upon us, to bring forth a living religion from us. The acts of worship are said to be in the Spirit, “supplication in the Spirit;”487 not only with the strength and affection of our own spirits, but with the mighty operation of the Holy Ghost, if Jude may be the interpreter;488 the Holy Ghost exciting us, impelling us, and firing our souls by his divine flame; raising up the affections, and making the soul cry with a holy importunity, Abba, Father. To render our worship spiritual, we should, before every engagement in it, implore the actual presence of the Spirit, without which we are not able to send forth one spiritual breath or groan; but be wind‑bound like a ship without a gale, and our worship be no better than carnal. How doth the spouse solicit the Spirit with an “Awake, O north wind, and come, thou south wind,”489 &c.

3. Spiritual worship is done with sincerity. When the heart stands right to God, and the soul performs what it pretends to perform; when we serve God with our spirits, as the apostle (Rom. i. 9), “God is my witness, whom I serve with my spirit in the gospel of his Son:” this is not meant of the Holy Ghost; for the apostle would never have called the Spirit of God his own spirit; but with my spirit, that is, a sincere frame of heart. A carnal worship, whether under the law or gospel, is, when we are busied about external rites, without an inward compliance of soul. God demands the heart; “My son, give me thy heart;”490 not give me thy tongue, or thy lips, or thy hands; these may be given without the heart, but the heart can never be bestowed without these as its attendants. A heap of services can be no more welcome to God, without our spirits, than all Jacob’s sons could be to Joseph, without the Benjamin he desired to see. God is not taken with the cabinet, but the jewel; he first respected Abel’s faith and sincerity, and then his sacrifice; he disrespected Cain’s infidelity and hypocrisy, and then his offering. For this cause he rejected the offerings of the Jews, the prayers of the Pharisees, and the alms of Ananias and Sapphira, because their hearts and their duties were at a distance from one another. In all spiritual sacrifices, our spirits are God’s portion. Under the law, the reins were to be consumed by the fire on the altar, because the secret intentions of the heart were signified by them (Psalm vii. 9), “The Lord trieth the heart and the reins.” It was an ill omen among the heathen, if a victim wanted a heart. The widow’s mites, with her heart in them, were more esteemed than the richer offerings without it.491 Not the quantity of service, but the will in it, is of account with this infinite Spirit. All that was to be brought for the framing of the tabernacle was to be offered “willingly with the heart.”492 The more of will, the more of spirituality and acceptableness to God (Psalm cxix. 108), “Accept the free‑will offering of my lips.” Sincerity is the salt which seasons every sacrifice. The heart is most like to the object of worship; the heart in the body is the spring of all vital actions; and a spiritual soul is the spring of all spiritual actions. How can we imagine God can delight in the mere service of the body, any more than we can delight in converse with a carcass? Without the heart it is no worship; it is a stage play; an acting a part without being that person really which is acted by us: a hypocrite, in the notion of the word, is a stage‑player. We may as well say a man may believe with his body, as worship God only with his body. Faith is a great ingredient in worship; and it is “with the heart man believes unto righteousness.”493 We may be truly said to worship God, though we want perfection; but we cannot be said to worship him, if we want sincerity; a statue upon a tomb, with eyes and hands lifted up, offers as good and true a service; it wants only a voice, the gestures and postures are the same; nay, the service is better; it is not a mockery; it represents all that it can be framed to; but to worship without our spirits, is a presenting God with a picture, an echo, voice, and nothing else; a compliment; a mere lie; a “compassing him about with lies.”494 Without the heart the tongue is a liar; and the greatest zeal a dissembling with him. To present the spirit, is to present with that which can never naturally die; to present him only the body, is to present him that which is every day crumbling to dust, and will at last lie rotting in the grave; to offer him a few rags, easily torn; a skin for a sacrifice, a thing unworthy the majesty of God; a fixed eye and elevated hands, with a sleepy heart and earthly soul, are pitiful things for an ever‑blessed and glorious Spirit: nay, it is so far from being spiritual, that it is blasphemy; to pretend to be a Jew outwardly, without being so inwardly, is, in the judgment of Christ, to blaspheme.495 And is not the same title to be given with as much reason to those that pretend a worship and perform none? Such a one is not a spiritual worshipper, but a blaspheming devil in Samuel’s mantle.