The Existence and Attributes of God (Vol. 1&2). Stephen Charnock

18) in such a garb, as that we might be fit to converse with him. Can we be thus, without a fixedness of our spirits on him? The offering of spiritual sacrifices is the end of making any a “spiritual habitation” and a “holy priesthood” (1 Pet. ii. 5). We can no more be worshippers of God without a worshipper’s nature, than a man can be a man without human nature. As man was at first created for the honor and worship of God, so the design of restoring that image which was defaced by sin tends to the same end. We are not brought to God by Christ, nor are our services presented to him, if they be without our spirits; would any man that undertakes to bring another to a prince, introduce him in a slovenly and sordid habit, such a garb that he knows hateful to him? or bring the clothes or skin of a man stuffed with straw, instead of the person? to come with our skins before God, without our spirits, is contrary to the design of God in redemption and regeneration. If a carnal worship would have pleased God, a carnal heart would have served his turn, without the expense of his Spirit in sanctification. He bestows upon man a spiritual nature, that he may return to him a spiritual service; he enlightens the understanding, that he may have a rational service; and new moulds the will, that he may have a voluntary service. As it is the milk of the word wherewith he feeds us, so it is the service of the word wherewith we must glorify him. So much as there is of confusedness in our understanding, so much of starting and levity in our wills, so much of slipperiness and skipping in our affections; so much is abated of the due qualities of the worship of God, and so much we fall short of the end of redemption and sanctification.

      Reason VI. A spiritual worship is to be offered to God, because no worship but that can be acceptable. We can never be secured of acceptance without it; he being a Spirit, nothing but the worship in spirit can be suitable to him: what is unsuitable, cannot be acceptable; there must be something in us, to make our services capable of being presented by Christ for an actual acceptation. No service is “acceptable to God by Jesus Christ,” but as it is a spiritual sacrifice, and offered by a spiritual heart (1 Pet. ii. 5). The sacrifice is first spiritual, before it be acceptable to God by Christ; when it is “an offering in righteousness,” it is then, and only then, pleasant to the Lord (Mal. iii. 3, 4). No prince would accept a gift that is unsuitable to his majesty, and below the condition of the person that presents it. Would he be pleased with a bottle of water for drink, from one that hath his cellar full of wine? How unacceptable must that be that is unsuitable to the Divine Majesty! And what can be more unsuitable than a withdrawing the operations of our souls from him, in the oblation of our bodies? We as little glorify God as God, when we give him only a corporeal worship, as the heathen did, when they represented him in a corporeal shape (Rom. i. 21); one as well as the other denies his spiritual nature: this is worse, for had it been lawful to represent God to the eye, it could not have been done but by a bodily figure suited to the sense; but since it is necessary to worship him, it cannot be by a corporeal attendance, without the operation of the Spirit. A spiritual frame is more pleasing to God than the highest exterior adornments, than the greatest gifts, and the highest prophetic illuminations. “The glory of the second temple” exceeded the glory of the first (Hag. ii. 8, 9). As God accounts the spiritual glory of ordinances most beneficial for us, so our spiritual attendance upon ordinances is most pleasing to him; he that offers the greatest services without it, offers but flesh (Hos. viii. 13): “They sacrifice flesh for the sacrifices of my offerings, but the Lord accepts them not.” Spiritual frames are the soul of religious services; all other carriages without them are contemptible to this spirit: we can never lay claim to that promise of God, none shall “seek my face in vain.” We affect a vain seeking of him, when we want a due temper of spirit for him; and vain spirits shall have vain returns: it is more contrary to the nature of God’s holiness to have communion with such, than it is contrary to the nature of light to have communion with darkness. To make use of this:

      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