The Existence and Attributes of God. Stephen Charnock

to worship God for self; self‑righteousness is the rooted aim of man in his worship since his revolt from God, and being sensible it is not to be found in his natural actions, he seeks for it in his moral and religious. By the first pride we flung God off from being our sovereign, and from being our end, since a pharisaical spirit struts it in nature, not only to do things to be seen of men, but to be admired by God (Isa. lviii. 3): “Wherefore have we fasted and thou takest no knowledge?” This is to have God worship them, instead of being worshipped by them. Cain’s carriage after his sacrifice testified some base end in his worship; he came not to God as a subject to a sovereign, but as if he had been the sovereign, and God the subject; and when his design is not answered, and his desire not gratified, he proves more a rebel to God, and a murderer of his brother. Such base scents will rise up in our worship from the body of death which cleaves to us, and mix themselves with our services, as weeds with the fish in the net. David, therefore, after his people had offered willingly to the temple, begs of God that their “hearts might be prepared to him” (1 Chron. xxix. 18); that their hearts might stand right to God, without any squinting to self‑ends. Some present themselves to God, as poor men offer a present to a great person; not to honor him, but to gain for themselves a reward richer than their gift. “What profit is it that we have kept his ordinance?” &c. (Mal. iii. 14). Some worship him, intending thereby to make him amends for the wrong they have done him; wipe off their scores, and satisfy their debts; as though a spiritual wrong could be recompensed with a bodily service, and an infinite Spirit be outwitted and appeased by a carnal flattery. Self is the spirit of carnality; to pretend a homage to God, and intend only the advantage of self, is rather to mock him than worship him. When we believe that we ought to be satisfied, rather than God glorified, we set God below ourselves, imagine that he should submit his own honor to our advantage; we make ourselves more glorious than God, as though we were not made for him, but he hath a being only for us; this is to have a very low esteem of the majesty of God. Whatsoever any man aims at in worship above the glory of God, that he forms as an idol to himself instead of God, and sets up a golden image, God counts not this as a worship. The offerings made in the wilderness for forty years together, God esteemed as not offered to him (Amos v. 25): “Have you offered to me sacrifices and offerings in the wilderness forty years, O house of Israel?” They did it not to God, but to themselves; for their own security, and the attainment of the possession of the promised land. A spiritual worshipper performs not worship for some hopes of carnal advantage; he uses ordinances as means to bring God and his soul together, to be more fitted to honor God in the world, in his particular place; when he hath been inflamed and humble in any address or duty, he gives God the glory; his heart suits the doxology at the end of the Lord’s Prayer, ascribes the kingdom, power, and glory to God alone, and if any viper of pride starts out upon him, he endeavors presently to shake it off. That which was the first end of our framing, ought to be the chief end of our acting towards God; but when men have the same ends in worship as brutes, the satisfaction of a sensitive part, the service is no more than brutish. The acting for a sensitive end is unworthy the majesty of God to whom we address, and unbecoming a rational creature. The acting for a sensitive end is not a rational, much less can it be a spiritual service; though the act may be good in itself, yet not good in the agent, because he wants a due end. We are, then, spiritual, when we have the same end in our redeemed services, as God had in his redeeming love, viz., his own glory.

      11. Spiritual service is offered to God in the name of Christ. Those are only “spiritual sacrifices, that are offered up to God by Jesus Christ” (1 Pet. ii. 5); that are the fruits of the sanctification of the Spirit, and offered in the mediation of the Son: as the altar sanctifies the gift, so doth Christ spiritualize our services for God’s acceptation; as the fire upon the altar separated the airy and finer parts of the sacrifice from the terrene and earthly; this is the golden altar upon which the prayers of the saints are offered up “before the throne” (Rev. viii. 3). As all that we have from God streams through his blood, so all that we give to God ascends by virtue of his merits. All the blessings God gave to the Israelites came out of Sion,523 that is, from the gospel hid under the law; all the duties we present to God are to be presented in Sion, in an evangelical manner; all our worship must be bottomed on Christ. God hath intended that we should “honor the Son, as we honor the Father;” as we honor the Father by offering our service only to him, so we are to honor the Son by offering it only in his name; in him alone God is well pleased, because in him alone he finds our services spiritual and worthy of acceptation; we must therefore take fast hold of him with our spirits, and the faster we hold him, the more spiritual is our worship. To do anything in the name of Christ, is not to believe the worship shall be accepted for itself, but to have our eye fixed upon Christ for the acceptance of it, and not to rest upon the work done, as carnal people are apt to do. The creatures present their acknowledgments to God by man; and man can only present his by Christ. It was utterly unlawful after the building of the temple, to sacrifice anywhere else; the temple being a type of Christ, it is utterly unlawful for us to present our services in any other name than his. This is the way to be spiritual. If we consider God out of Christ, we can have no other notions but those of horror and bondage. We behold him a Spirit, but environed with justice and wrath for sinners; but the consideration of him in Christ, veils his justice, draws forth his mercy, represents him more a father than a judge. In Christ the aspect of justice is changed, and by that the temper of the creature; so that in and by this Mediator, we “can have a spiritual boldness, and access to God with confidence” (Eph. iii. 12), whereby the spirit is kept from benumbness and distraction, and our souls quickened and refined. The thoughts kept upon Christ in a duty of worship quickly elevates the soul, and benumbness the whole service. Sin makes our services black, and the blood of Christ makes both our persons and services white.

      To conclude this head. God is a Spirit infinitely happy, therefore we must approach to him with cheerfulness; he is a Spirit of infinite majesty, therefore we must come before him with reverence; he is a Spirit infinitely high, therefore we must offer up our sacrifices with the deepest humility; he is a Spirit infinitely holy, therefore we must address him with purity; he is a Spirit infinitely glorious, we must therefore acknowledge his excellency in all that we do, and in our measures contribute to his glory, by having the highest aims in his worship; he is a Spirit infinitely provoked by us, therefore we must offer up our worship in the name of a pacifying Mediator and Intercessor.

      III. The third general is, Why a spiritual worship is due to God, and to be offered to him. We must consider the object of worship, and the subject of worship; the worshipper and the worshipped. God is a spiritual Being; man is a reasonable creature. The nature of God informs us what is fit to be presented to him; our own nature informs us what is fit to be presented by us.

      Reason I. The best we have is to be presented to God in worship. For,

      1. Since God is the most excellent Being, he is to be served by us with the most excellent thing we have, and with the choicest veneration. God is so incomprehensibly excellent, that we cannot render him what he deserves: we must render him what we are able to offer: the best of our affections; the flower of our strength; the cream and top of our spirits. By the same reason that we are bound to give God the best worship, we must offer it to him in the best manner. We cannot give to God anything too good for so blessed a Being; God being a “great king,” slight services become not his majesty (Mal. i. 13, 14); it is unbecoming the majesty of God, and the reason of a creature, to give him a trivial thing; it is unworthy to bestow the best of our strength on our lust, and the worst and weakest in the service of God. An infinite Spirit should have affections as near to infinite as we can; as he is a Spirit without bounds, so he should have a service without limits; when we have given him all, we cannot serve him according to the excellency of his nature (Josh. xxiv. 19); and shall we give him less than all? His infinite excellency, and our dependence on him as creatures, demands the choicest adoration; our spirits, being the noblest part of our nature, are as due to him as the service of our bodies, which are the vilest; to serve him with the worst only, is to diminish his honor.

      2. Under the law, God commanded the best to be offered him. He would have the males, the best of the kind; the fat, the best of the creature;524 he commanded them to offer him the firstlings of the flock; not the firstlings of the womb, but the firstlings of the year: the Jewish cattle having two breeding‑times, in the beginning of the spring and the beginning of September; the latter breed was the weaker,