Lectures Upon John 4, Part 9
THE NINE AND THIRTIETH LECTVRE, ON IANVARY, XXIII. MDCIX.
IOH. IIII. XXIII, XXIIII.
But the houre commeth, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.
God is a Spirit, and they that worship him, must worship him in spirit, and in truth.
WE hauehave already heard, that the answer our Sauiour maketh to the question which the woman of Samaria mooued vntounto him, consisteth of two parts. 1. A commendation of that outward worship the Iewes vsed in comparison of that of the Samaritans. 2. A discommendation of that outward worship of God which the Iewes vsed in comparison of that which God would shortly establish in his Church. The former part of this answer is set downe in the 22. verse, which we finished the last day. The latter part of his answer is contained in these words which I hauehave now read vntounto you. The summe and effect of this part of his answer is this.
That though the worship which the Iewes then did to God, were farre better then that of the Samaritans; yet this ceremoniall worship which the Iewes vsed (though it were commanded of God himselfe) was not so much to be esteemed as she conceiued, but should shortly be abolished, and in stead thereof another forme of Gods worship should be established, which should not consist in ceremonies and shadowes which suited best mans carnall and corrupt nature: but should be spirituall as best agreeing to the nature of God, and hauehave in it the truth and substance of all that which was figured and shadowed in those ceremonies.
The parts of this Text are two. 1. A proposition or Doctrine concerning the true worship that Christians are to giuegive vntounto God. Now, the true worshippers shall worship the father in spirit, and in truth; which is repeated with some increase, they that worship him, must worship him in spirit and in truth.
2. The Reasons of this doctrine and Proposition, and they are two. 1. Because the Father euen seeketh or desireth to hauehave such worshippers. 2. Because God is a Spirit; and must therefore hauehave such worship and seruice done vntounto him, as is suitable to his nature.
The Proposition or Doctrine is inlarged, or set forth by two circumstances. 1. The Person to whom this spirituall worship is to be giuen: the Father. 2. The time when this spirituall worship shall be giuen vntounto him: the houre commeth, and now is.
First then it is here to bee obserued: that our Sauiour speaking of the worship that Christians should giuegive vntounto God (which should be farre better then that which the Iewes then vsed) calls God to whom this worship was to be done: the Father, and that so oft, euen three seuerall times, once verse 21. and twise in this verse: What should bee the reason of this? Surely our Sauiour doth hereby intimate one chiefe cause why the Christians vnderunder the Gospell should doe God better seruice then the Iewes had done vnderunder the Law, because they shall conceiue of God as of their Father. True it is, the Lord was a Father to his people vnderunder the Law, and so they conceiued of him: but the Lord hath reuealed his fatherly affection, and louelove in Christ more fully and cleerely to vsus, then hee had done to his Church vnderunder the Law, Gal. 4. 3. 4, 5. We, when we were children, were in bondage vnderunder the elements of the world; But when the fulnesse of the time was come, God sent forth his Sonne made of a woman made vnderunder the Law, To redeeme them that were vnderunder the Law, that wee might receiue the adoption of sonnes.
From hence then we hauehave this Doctrine to learne: That
No man can worship God aright till he know God to be his Father: Doct. 1.the better a man is perswaded and assured of Gods fatherly louelove to him in Christ, the better seruice he shall doe vntounto him. Therefore our Sauiour teaching vsus to pray, bids vsus say, Our Father, Matth. 6. 9. As if he should say, presume not to aske any petition of God, till thou canst so conceiue, and be perswaded of him. And the Apostle tells vsus it is the spirit of adoption that makes vsus able to pray: and makes this the voice of the spirit of prayer, it cryes, Abba, O Father, Rom. 8. 15. Yea he makes it an impossible thing for any man to pray aright without this assurance, Rom. 10. 14 How shall they call on him in whom they hauehave not beleeued.
The reason of it is first, because till we know God is our Father, and Ioueth vsus Reas. 1.in Christ, we cannot be assured that he will accept vsus. When we know, he is our Father in Christ, it makes vsus goe to him with boldnesse and confidence, in Christ we hauehave boldnesse and accesse with confidence through faith in him, Eph. 3. 12. I will arise and go to my father (saith the Prodigall, Luke 15. 18.) and will say vntounto him, father I hauehave sinned against heauen and before thee: Though he had sinned so outragiously, yet the consideration of this that it was his father he was to go vntounto, gaue him boldnesse. It giues vsus assurance, that not withstanding our infirmities he will accept vsus, I will spare him (and deale gently and indulgently with him saith the Lord, Mal. 3. 17.) as a man spareth his son that serueth him. When the Prodigall was yet a great way off, his father saw him, and had compassion, and ran, and fell on his necke, and kissed him, Luke 15. 20. And nothing graceth our prayers more with God then this confidence and boldnes, Let vsus come boldly to the throne of grace, that we may obtaine mercy, and finde grace to helpe in time of need, saith the Apostle, Heb. 4. 16. But without this faith and perswasion that God is our Father, we can hauehave no assurance that any thing we doe in his seruice pleaseth him, without faith it is impossible to please God, Heb. 11. 6. And the best thing we doe in his seruice without this assurance that we please him in so doing is sinne, Rom. 14. 23. Whatsoeuer is not of faith is sinne.
Secondly, because till a man be per…waded of Gods louelove and fatherly affection towards him in Christ, he can neuer serue him of louelove, nor with a Reas. 2.good heart, but vponupon some by-respects, vponupon a seruile feare, or hope of merit, Heb. 10. 22. We can neuer draw neere to God with a true heart, till we hauehave assurance of faith, and our hearts sprinkled from an euill conscience. No man can truely louelove God till he be perswaded by the spirit, of Gods louelove to him, Wee louelove God, because he loued vsus first, 1. Iohn 4. 19. true louelove comes from a pure heart, and a good conscience, and faith vnfained, 1. Tim. 1. 5. And whatsoeuer seruice we doe to God, vnlesse it proceed out of a good heart, and from louelove to God, it cannot please him, though a man should giuegive his body to be burned in Martyrdome, yet if that proceed not from his louelove to God, it would profit him nothing, 1. Corinthians 13. 3. For what man would accept of any seruice from him that hee knowes loues him not.
The Vse of the Doctrine is to exhort vsus to get good assurance to our hearts that God is our Father, that he beares a fatherly affection Vse.to vsus: aboue all sinnes striue against infidelity, Examine your selues whither yee bee in the faith, prooue your selues, 2. Cor. 13. 5. Many want this assurance, and seeke it not; many seeme to hauehave it, and hauehave it not. I will giuegive you foure notes to trie it by.
1. God is a Father to no man, but in and through Christ, Iohn 1. 12. So many as receiued him, to them gaue hee power to become the sonnes of God, euen to them that beleeue in his name, Galathians 4. 5. Hee hath redeemed vsus that were vnderunder the Law, that wee might receiue the adoption of sonnes: so that vnlesse a man ground his assurance and confidence, that God is his Father, onelyonly vponupon Christ: if hee ground it vponupon this that God hath made him, and preserued him, &c. his assurance is in vaine.
2. He that is perswaded indeed, that God is his Father, will …adly and boldly resort to him in prayer, Because yee are sonnes, God hath sent forth the spirit of his Sonne into your hearts, crying Abba Father, Gal. 4. 6. They that seldome pray, or pray with no willingnesse and cheerefulnesse, or pray with no confidence, doubtlesse are not perswaded that God is their father.
3. He that is perswaded that God is his Father, will not murmure against, nor be put out of heart by any of Gods corrections, but be perswaded of his louelove euen in affliction, according to that of the Apostle, Heb. 12. 7. 9. If yee endure chastening, God dealeth with you as with sonnes: for what sonne is hee whom the father chasteneth not? And Rom. 15. 3. Being iustified by faith wee glory euen in tribulation. They that in the time of their peace and prosperity onelyonly are confident in Gods louelove, but hauehave no heart, no comfort in affliction, are not indeed perswaded that God is their, Father.
4. He that is indeed perswaded that the Lord beareth the affection of a Father vntounto him, will beare the affection of a childe vntounto God; will louelove him, and be carefull to please him, fearefull to offend him, Mal. 1. 6. If I bee your Father where is mine honour? Heb. 10. 22. No drawing neere to God in assurance of faith, till wee be sprinkled in our hearts from an euill conscience, and washed in our bodies also. They that hauehave no care to please God, nor feare to offend him, doubtlesse are not perswaded that God is their Father.
Now come we to the principall Doctrine which our Sauiour teacheth vsus in this place, namely,
That the onelyonly true worship of God, the onelyonly worship that pleaseth Doct. 2.God (now especially vnderunder the Gospell) is that which is spirituall: the worship that is proper to the Gospell, the true Christian worship is spirituall: For so saith our Sauiour here, The houre commeth, and now it is, that the true worshippers shall worship the Father in spirit, and in truth: and againe, They that worship him, must worship him thus.
Now for the right vnderstanding of this Doctrine, sixe questions must be mooued and resolued.
1. What our Sauiour meaneth here, by worshipping God in spirit.Quest. 1.
The answer is: that to worship God in spirit, is to worship him Answ.without such ceremonies as were vnderunder the Law. This appeareth by this note of diuersity which our Saulour here vseth: (but) as if he should say: the worship the Iewes now vse (which chiefely consisteth in their sacrifices, oblations, purifications, and such like ceremonies) is good, because it is done vponupon knowledge of Gods will reuealed in his Word: but now such as worship God aright, shall worship him in another manner, namely not in such ceremonies, but in spirit, and truth: So that to worship God in spirit, is opposed to the ceremoniall worship, because that was not a spirituall, but a carnall worship. See this in that opposition Paul makes: Gal. 3. 3. Are yee so foolish? hauing begun in the spirit, are yee now made perfect by the flesh? So the ceremoniall Law is called a carnall commandement, Heb. 7. 16. and all the ceremonies are called carnall rites, Heb. 9. 10. A strange terme to be giuen to the worship that God himselfe ordained. But the ceremonies are so called. Because 1. They were all outward, and bodily actions. Yea, if we looke ouer all the ceremoniall Law, we shall finde nothing inioyned, either to the Priests, or people, but externall and bodily things: the seruice of the spirit and conscience, is seldome or neuer mentioned, Heb. 9. 9, 10. The first Tabernacle was a figure for the time then present; in which were offered both gifts, and sacrifices, that could not make him that did the seruice perfect, as pertaining to the conscience, which stood onelyonly in meates, and drinkes, and diuers washings, and carnall ordinances imposed on them, vntill the time of reformation. Whereas the seruice God requires vnderunder the Gospell, is in a manner wholly inward, and spirituall. For thus the Lord speaketh of the daies of the Gospell, wherein he will make a new Couenant with his people, Iere. 31. 34. They shall all know me from the least of them, to the greatest of them, saith the Lord. And verse …3. I will put my Law in their inward parts, and write it in their hearts. Now the Lord still calls for the seruice of the spirit, and heart at our hands. Our preaching pleaseth not God, vnlesse it be the action of our spirit, Paul serued God with his spirit in the Gospell of his Son, Rom. 1. 9. Our hearing pleaseth him not, vnlesse it be the action of our heart and spirit, the Holy Ghost opened the heart of Lydia to attend, Acts 16. 14. Our prayers please not God, vnlesse they be the seruice of the heart, and spirit, pray with all prayer and supplication in the spirit, Ephes. 6. 18. Our singing, making melody in your hearts to the Lord, Ephes. 5. 19. Our communicating in the Sacrament pleaseth not God, vnlesse it be the seruice of our spirit, no man receiueth worthily vnlesse he examine himselfe before, and be able to discerne the body of the Lord in that ordinance, 1. Corinthians 11. 29.
2. They are called carnall, because they were all transitorie: and to inindure but for a time. To this reason the Apostle hath respect, Heb. 7. 16. 18. When he calls the Law of the Leuiticall Priest-hood a carnall commandement, because it was to bee disanulled. Whereas our worship shall continue, and neuer be altered, and in this respect the Apostle preferres the state of the Church now, before that of the Old Testament, Heb. 1. 1, 2. that whereas the Lord deliuered his will to his Church not all at once, but at sandry times by the Prophets; he hath by his Sonne fully made his minde knowne vntounto vsus in these last daies, not at sundry times, but at once. And therefore also the Apostle Iude calls it the faith that was once (for all) deliuered vntounto the Saints, Iude 3. In which respect the whole time since Christs Ascension, is called also the end of the world: 1. Cor. 10. 11. And the last times, 2. Tim. 3. 1. Acts 2. 17. 1. Pet. 1. 20. 1. Ioh. 2. 18.
3. Because the effect, and fruit of them reacheth no further then to the body, and outward man, they could not make holy concerning the conscience, him that did the seruice, Heb. 9. 9. and 10. 1. they could not make the commers thereunto perfect: but sanctified onelyonly as touching the purifying of the flesh, Heb. 9. 13. Therefore they are called, Gal. 4. 9. Weake and beggarly elements. Whereas the seruice of God vnderunder the Gospell, worketh wholly (in a manner) vponupon the conscience, and inward man, the Kingdome of God (the true Religion and the sincere profession of it) is not in word, but in power, 1. Cor. 4. 20. If the Word be preached, and heard, the Sacraments administred, and receiued, prayer vsed as they ought, they will worke vponupon the conscience, not vponupon the outward man onelyonly. Therefore it is called 2. Cor. 3. 8. the ministration of the Spirit.
4. It is called a carnall worship, because it is very pleasing to the naturall, and carnall man: hee makes great conscience of it, and delights much in it. In which respect also the Apostle saith, Gal. 4. 3. it was a seruice fit for Gods people when they were children. Our Sauiour obserues the Pharisees to hauehave beene very precise in the obseruation of the ceremoniall Law, and to hauehave made much more conscience of it then of the morall, they paid tithe of mint, and annise, and commin, and omitted the weightier matters of the Law, Iudgement, Mercy, and Fidelity, Matth. 23. 23. And the Lord by his Prophet speaking of such, as for their wickednesse he calls Princes of Sodome, and people of Gomorrah, saith: they offered a multitude of Sacrifices, brought many oblations to God and much incense, obserued diligently the new Moones, and Sabbaths, and solemne dayes: Esay 1. 11. 13. Yea all heathen men, and pagans hauehave had their sacrifices and ceremonies: Balaam and Balak vsed them, Numb. 23. 1—4. Whereas the seruice that God requires of vsus vnderunder the Gospell, is such as no naturall man can relish, or finde any sauour in. Nay, none but such as hauehave the spirit, can make any account of our worship, can heare, receiue, pray with conscience and delight, 1. Iohn 4. 6. Hee that is of God, heareth vsus, hee that is not of God, heareth vsus not. So 1. Cor. 2. 14. The naturall man receiueth not the things of the spirit of God, for they are foolishnesse vntounto him, neither can hee know them, because they are spiritually discerned.
Thus wee see what our Sauiour here meaneth by worshipping God in spirit.
Lecture the fortieth, Ianuary 30. 1609.
WHat meanes he by worshipping God in truth?Quest. 2. 2.
The answer is, to worship God in truth, is to worship him Answ.without such ceremonies, as were vnderunder the Law. This appeareth by that note of diuersity here vsed (but) which I obserued before. Truth then is not here opposed either vntounto a false worship, or vntounto hypocrisie, but vntounto the ceremoniall worship. So that in both these words, one, and the selfe same thing is vnderstood by our Sauiour: and it is as if he should hauehave said, the true worshippers now shall worship God without ceremonies. Yet are neither of these words superfluous, but as spirit is opposed to the ceremoniall worship, as it was an externall, and carnall worship: so truth is opposed to it as it was full of shadowes, and figures. And thus is this word (truth) taken, Dan. 7. 16. I asked him the truth of (that is the meaning, and that that was signified by) all this, so he told me, and made mee the interpretation of the things. All the ceremonies were shadowes: Colos. 2. 7. The whole Tabernacle was a figure, Heb. 9. 9. Yea Heb. 10. 1. The Law had the shadow of good things to come: and not the very liue picture of them.
Now our Sauiour saith, that the truth and substance of those things that were shadowed by the ceremoniall worship, shall be in our worship vnderunder the Gospell, We shall finde that the ceremonies were shadowes, and figures, not onelyonly of Christ, and of those good things we receiue by him, but also of those graces, and good things as should be in the faithfull the members of Christ.
1. Circumcision was but a shadow. What was the truth, and substance of it? Surely the circumcising, and cutting off (by true mortification) the corruption of the heart: Rom. 2. 28. That is not circumcision which is outward: as if he should say, that was but a shadow: then verse 29. Circumcision is that of the heart in the spirit, and not in the letter. The Iew had but the shadow of circumcision, eueryevery true worshipper now hath the truth, and substance of it.
2. The casting of leauen out of all their houses in the feast of the Passeouer: Exod. 12. 15. was but a shadow. What was the truth, and substance of it? That they that would serue God with comfort, and ioy, must purge out the old leauen of malitiousnesse, and wickednesse, and keepe this feast with the vnleauened bread of sincerity and truth, 1. Cor. 5. 7, 8. The Iew had but the shadow of the Passeouer, eueryevery true worshipper now hath the substance of it.
3. The Iewes had in their worship many propitiatory sacrifices for the obtaining of the remission of all kind of sinnes that they had committed against God, Heb. 9. 22. Without shedding of bloud there was no remission. And the Law was, that whosoeuer brought one of these sacrifices to God, must (in presenting it to be offered by the Priest) put his hand vponupon the head of it, and leane vponupon it, or else it could not be accepted of the Lord for his attonement, Leuit. 1. 4. And that when it was slaine by the Priest, the blood of it must be sprinkled vponupon the people, Exod. 248. Now this was but a figure and a shadow; what was the truth and substance of it? Surely, that no man euer shall hauehave Christs Sacrifice accepted of God for his attonement, vnlesse by a liuely faith he can apply Christ vntounto himselfe, leaning and relying with confidence of heart vponupon him; vnlesse he be able to say, this is my sacrifice, this is he that hath borne my sinnes and my punishment, as Gal. 2. 20. He hath loued me, and giuen himselfe for mee. And Esay 53. 4. Surely he hath borne our infirmities, and carried our sorrowes. The blood of Christ will doe a man no good, vnlesse it be sprinkled and applyed to his owne conscience by the Spirit of God, 1. Pet. 1. 2. The Elect are to be saued through the obedience and sprinkling of the blood of Christ: which is therefore called the blood of sprinkling, which speaketh better things then the blood of Abel, Heb. 12. 24.
4. They had also many Eucharisticall Sacrifices, Sacrifices of thankesgiuing, which were called Peace-offerings. When they would solemnely professe their thankefulnesse to God for any blessing receiued, they were wont to doe it by sacrifices and peace-offerings: yea as the cause of their thanksgiuing did exceed: so were they wont to exceede and abound in these Sacrifices. So it is said of the people of God after their returne to Ierusalem out of their captiuity, Neh. 12. 53. The same day they offered great Sacrifices, and reioyced, for God had giuen them great ioy. And of Salomon it it is said, that at the dedication of the Temple, he offered a sacrifice of two and twenty thousand bullocks: and an hundreth and twenty thousand sheepe, 2. Chron. 7. 5. Now this manner of seruing God was but a figure and shadow. What was the truth and substance of it? Surely the spirituall sacrifices whereby Christians are to praise God, and shew themselues thankefull vntounto him for his mercies, were figured and shadowed by those Sacrifices: as namely,
1. A contrite heart. When a man (out of the consideration of Gods mercy) can vnfainedly repent and lament, that he hath by his sinnes offended so good a Father, this is a true Sacrifice of thanksgiuing, Psal. 51. 17. the Sacrifices of God are a broken spirit.
2. Obedience. When a man can (in thankefulnesse to God for his mercies) sacrifice himselfe vntounto God, resigne himselfe wholly vntounto his obedience and seruice, this is a true sacrifice of thankesgiuing, Romanes 11. 1, 2. I beseech you by the mercies of God that you giuegive up your bodies a liuing sacrifice, holy, acceptable to God, which is your reasonable seruing of God; and fashion not your selues like vntounto this world, but bee you changed by the renewing of your mind.
3. Prayer. When a man can finde, that the experience hee hath had of Gods goodnesse, stirreth him vp to goe oft to God in prayer, and so to depend vponupon him for all good things: this is a true sacrifice of thankesgiuing, Heb. 13. 15. Let vsus therefore by him offer the sacrifice of praise alwaies to God, that is the fruit of the lips which confesse his name. And Psal. 116. When Dauid had said, verse 12. What shall I render to the Lord for all his benefits towards me? He resolues himselfe, verse 13. I will take the cup of saluation, and call vponupon the name of the Lord. And Psal. 50. When the Lord had shewed to the Iewes how small pleasure he took in all their sacrifices: he sets downe, verse 14, 15. What are the true sacrifices of thankesgiuing which he delighted in. Offer vntounto God praise, and pay thy vowes to the most high, and call vponupon me in the day of trouble.
4. Good workes. When a man in thankefulnesse and louelove to God (for all his mercies) doth deale iustly and mercifully with all men for the Lords sake: then offereth he to God a true sacrifice of thankesgiuing, Heb. 13. 16. To doe good, and to distribute forget not, for with such sacrifices God is well pleased. So Paul calls the reliefe which the Philippians sent him when he was in prison at Rome, An odour that smelled sweet, a sacrifice acceptable and pleasant vntounto God. Phil. 4. 18. So then we see now what our Sauiour meanes, when he saith, the true worshippers shall worship God in truth. The Sacraments and sacrifices of the Iewes were but shadowes and figures: the true worshippers of God vnderunder the Gospell, shall hauehave in them the truth and substance of that, which was shadowed in those ceremonies. The true and substantiall worship of God consisteth in a liuely faith, vnfained repentance, absolute obedience to the will of God in all things, hearty prayer, louelove, iustice, mercifulnesse, sincerity, and such like graces of Gods Spirit.
Thus hauehave I gone through the two first questions, I propounded for the better vnderstanding of this Doctrine. In the foure other that follow, I will be briefer.
The third question is. What meanes our Sauiour, by the houre that commeth and now is? When should the true worshippers worship God in Spirit Quest. 3.and in truth? When should this spirituall and substantiall worship of God that we hauehave heard of, begin? was the ceremoniall worship at an end when he spake this?
I answer no, For after this time, Matth. 8. 4. Christ sends the Leper to the Priest, and bids him offer his gift appointed in the Ceremoniall Law. Answ.And Christ himselfe obserued the feast of vnleauened bread, at which time the Text saith, Luke 22. 7. The Passeouer must bee killed. This houre and time began not till Christ had suffered, and was glorified, and ascended into heauen. Presently when Christ had said in his Passion, Iohn 19. 30. It is finished. It is said, Matth. 27. 51. The vaile of the Temple was rent in twaine from the top to the bottome: then was the Ceremoniall worship abrogated. And when Christ ascended and was glorified, then began the time, when the true worshippers should worship God in spirit, and in truth. This is plaine, Iohn 7. 39. This spake he of the Spirit, which they that beleeued in him, should receiue, for the Holy Ghost was not yet come, because that Iesus was not yet glorified. Now because this time of Christs Passion and Ascension was at hand euen now, therefore our Sauiour saith here: the houre commeth, and now is.
The fourth question is. Was not God worshipped in Spirit and truth before the time of Christs Passion and Ascention? Did all Gods people vnderunder Quest. 4.the Law, and such as liued in Christs time, Simeon, Anna, Mary, Zachary, and Elizabeth worship God onelyonly in ceremony, and shadow, not in spirit and truth?
I answer. 1. That euen vnderunder the Law, the Lord was neuer satisfied with a ceremoniall worship, but did euer require to be worshipped in spirit Answ.and truth. So said Samuel to Saul, 1. Sam. 15. 22. Hath the Lord as great pleasure in burnt offerings, and sacrifices, as when the voice of the Lord is obeyed? To obey is better then sacrifice, and to hearken is better then the fat of Rams, So Psal. 51. 16. Thou desirest no sacrifice, though I would giuegive it, thou delightest not in burnt offerings, Hos. 6. 6. I desired mercy, and not sacrifice, and the knowledge of God more then burnt offerings. Mic. 6. 8. Hee hath shewed thee O man what is good; and what doth the Lord require of thee, but to doe iustly, and to louelove mercy, and to walke humbly with thy God. Mark. 12. 33. To louelove the Lord with all thy heart, and with all thy vnderstanding, and with all thy soule, and with all thy strength, and to louelove a mans neighbour as himselfe is more then all burnt offerings and sacrifices. 2. The people of God vnderunder the Law did not worship him onelyonly in ceremony, but in spirit and truth. So Dauid when he had said, Psal. 40. 6. Sacrifice and offering thou dost not desire: he adds verse 8. I desired to doe thy will O my God, yea thy Law is within my heart. And the Ministry they enioyed, was not the Ministry of the letter only, but of the Spirit also. So it is said of the Ministry of Leui, Mal. 2. 6. Hee did turne many away from iniquity.
But though this be so, yet our Sauiour saith here, The houre commeth, and now is; as if he should hauehave said, it hath not been so before, because 1. Though God gaue his Spirit to his people then, yet not so generally then as now: but then onelyonly to the Iewes, now Acts 2. 17. In the latter dayes I will powre out of my Spirit vponupon all flesh. Nor so fully to them that did receiue it as now. The Prophet speaking of the daies of Christ, saith, Esay 11. 9. The earth shall be full of the knowledge of God as the waters that couer the sea, Zach. 12. 8. Hee that is feeble among them in that day shall be as Dauid. 2. Though the Lord did then also require a spirituall worship, and the faithfull performed it, yet they did not serue God onelyonly in spirit and in truth, but also in ceremonies and shadowes, and so God required them to doe, Leuit. 4. 3. yea, he required it of them vponupon a great penalty, Exod. 5. 3. Let vsus goe and sacrifice vntounto the Lord, least hee fall vponupon vsus with pestilence, or with the sword, yea he was much pleased and delighted in it: and it is therefore called an oblation made by fire for a sweet sauour vntounto the Lord, Leuit. 1. 9. So that these words are to be vnderstood comparatiuely: as if he should say, Though the Father were worshipped in spirit and truth before, yet in comparison of that he shall be after my death and Ascension, he was not worshipped in spirit and truth before. So is that place also to be vnderstood, Heb. 9. 8. The way into the holiest of all (into heauen) was not yet opened while the first Tabernacle was standing. That is not so wide, not made so common, not so fully opened as afterward.
From hence ariseth the fifth question. Must we now vnderunder the Gospell serue God onelyonly in spirit? Doth God now require of vsus no other worship Quest. 5.but that onelyonly that is spirituall?
I answer: 1. That God hath appointed for vsus a bodily and outward worship also; yea he hath giuen vsus some significant ceremonies to vse in his Answ.worship and seruice: namely, both our Sacraments which are visible signes of inuisible grace. He requires not onelyonly the seruice of our hearts, but also the seruice of our tongue and knee in calling on his name, and singing of Psalmes; the seruice of our eare in hearkening to his Word; the seruice of our eye in beholding that that is done in the administration of the sacraments; the seruice of our whole body in presenting our selues before him in the publike assemblies. So that it is but the speech of a prophane Hypocrite to say thus. Though I make not that shew as others doe, though I vse not to kneele and say my prayers either with my family, or apart, though I go not so much to Church as other doe; yet I serue God as well as they, I serue him in my heart, I lift vp my heart vntounto him, I serue him in my calling, I get my liuing by my earnest labour, I deale iustly with all men; and God is a Spirit, and will be worshipped in spirit; it is the seruice of the heart that he lookes for, hee cares not for these hypocriticall shewes; it is no matter though I serue him not outwardly so long as I hauehave a good heart.
And there be three Reasons, why men may not content themselues to serue God in spirit onelyonly, but must doe him outward and bodily seruice also.
1. In respect of God: for hee hauing created, redeemed, and sanctified our bodies as well as our soules, is of right to hauehave homage and seruice done him by both, 1. Cor. 6. 19, 20. Yee are not your owne, for yee are bought with a price: therefore glorifie God in your body, and in your spirit, for they are Gods.
2. In respect of our selues, for the seruice we doe to God in our bodies, is a great and necessary helpe to our spirits, Rom. 10. 17. Faith commeth by hearing.
3. In respect of others: for our light should so shine before men, that they may see our good workes (see that we worship and serue God) and glorifie our Father which is in heauen, Matth. 5. 6.
Why then (may you say) how doth Gods seruice now differ from that Obiect.which was vnderunder the law: seeing the faithfull then serued him in spirit, and truth as well as we: and we serue God, with an outward ceremoniall worship as well as they?
I answer, the difference stands in these two points. 1. Though wee hauehave some outward worship, and significant ceremonies now, yet hauehave we Answ.nothing so much outward worship required of vsus, as was of them; nor so many significant ceremonies as they had. Besides their Sabbaths and new Moones, they had many other festiuall dayes which they were bound to obserue; their Temple and eueryevery thing in it, their sacrifices, their offerings, and purifications, their Priests, and eueryevery thing that belonged to them, were significant ceremonies, we hauehave but a little outward worship in comparison required, and but two only significant ceremonies left vntounto vsus by Christ. 2. Euen that outward worship that wee hauehave is much more plaine and spirituall then theirs was, much more effectuall to worke vponupon the vnderstanding and conscience then that was: our ceremonies doe much more cleerely set foorth and represent that which they signifie, then their ceremonies did.
Did not circumcision more cleerely represent the remission of our sinnes, and regeneration by the merits of Christs blood, then Baptisme? Did not the Obiect.slaying and eating of the Paschall Lambe more cleerely represent the Passion of Christ, and the nourishment our soules receiue by it, then the Lords Supper doth?
I answer no. For they represented Christ that was to come, and take our nature vponupon him, and performe therein the worke of our redemption. Answ.Ours represent Christ that is come, and hath already taken our nature vponupon him, and performed fully the worke of our redemption. And therefore theirs were both of them bloudy Sacraments, to shew and figure vntounto Gods people, that blood was to be shed for the obtaining of these good things for them; ours are without blood, to shew to vsus, that Christs blood is already shed for vsus, and that there is no more blood to be shed for our sinnes. Therefore Christ instituting the Lords Supper, calls the wine his bloud that was already shed, Matth. 26. 28. So that as the faithfull that liued in Christs time, and saw all that performed which God had promised concerning him; were much more confirmed in their faith, and had much more comfort in the knowledge of Christ, then those had that liued before, and beleeued in him, your father Abraham reioyced to see my day, and he saw it (by faith) and was glad, Iohn 8. 58. I tell you that many Prophets and Kings hauehave desired to see those things which yee see, and hauehave not seene them, and to heare those things which yee heare, and hauehave not heard them, Luk. 10. 24. When Simeon (who had waited for the Consolation of Israel, that is, for Christs comming, Luke 2. 25.) had both seene Christ and taken him vp in his armes, he was so comforted, that he desired to liue no longer, but cryed, Lord now lettest thou thy seruant depart in peace, according to thy word, for mine eyes hauehave seene thy saluation, Luke 2. 28, 29, 30. So our Sacraments that represent Christ as one that is already come, and hath performed the worke of our redemption, must needs make much more for the confirmation of our faith, and comfort of our conscience, then theirs did.
The sixt question followeth. What was the cause of this alteration in the Quest. 6.worship of God, that the Lord (in whom there is no variablenesse nor shadow of change, Iam. 1. 17.) would be serued after one manner vnderunder the Law, and another vnderunder the Gospell? vnderunder the Law with many ceremonies, vnderunder the Gospell in a more spirituall manner.
I answer, that this grew not from any alteration in the Lord, but from Answ.the change that was in the state and condition of his Church.
In appointing that ceremonies and pompous worship vnderunder the law, the Lord respected not so much his owne disposition, as the weakenesse of that people, and condition of those times.
1. The Lord gaue them that kind of worship to restraine them from Idolatry, which otherwise hee saw they were strongly inclined vntounto. Now that the Church is of greater strength, hee hath appointed another manner of worship more agreeable to his owne nature, and disposition.
2. That worship was fittest for the Church in her child-hood: the outward worship is easily performed, though it hauehave most straight conditions annexed to it, as we may see by that question and offer that hypocrites made, Micah 6. 6, 7. Shall I come before him with burnt offerings, with calues of a yeare old? Will the Lord be pleased with thousands of rammes, or with ten thousands of riuers of oyle? shall I giuegive my first-borne for my transgression, the fruit of my body for the sinne of my soule: but the inward and spirituall worship is not onelyonly hard, but impossible to be performed without the grace of God.
And therefore it pleased God in tender regard to the weakenesse of his Church vnderunder the Law, to appoint vntounto them more of that outward worship, and to accept of their spirituall seruice, though it were in small measure; but now to require a greater measure of spirituall worship, and enioyne little of the other. Of children we require a bodily seruice, in saying their prayers, and graces, and Catechisme: and though they hauehave little or no vnerstanding, and sense of that they say, yet we take it in good part.
3. Though God was able to hauehave established his spirituall worship before, and to hauehave giuen his spirit to his Church vnderunder the Law in as great measure as now, yet was it fit this honour should be reserued vntounto the comming of Christ in the flesh: he being the Son of righteousnesse, it was fit that at his rising all those mists and shadowes should vanish away.
It was fit that God should honour and solemnize the marriage of his Sonne with his Church, and his triumph ouer Sathan, &c. by bestowing his gifts and graces more aboundantly vponupon men, then hee had done before. To this the Apostle hath respect, when he saith, Ephesians 4. 8. When hee ascended vp on high, hee lead captiuity captiue, and gaue gifts to men.
Lecture the one and fortieth, February 13. 1609. IOHN IIII. XXIII.
WEe hauehave already heard, that these II. Verses consist of a Doctrine, and of two reasons that are vsed to confirme it. The Doctrine is this, that they onelyonly worship God aright (specially now vnderunder the Gospell) as worship him not with a ceremonious worship, but in spirit and truth. The Doctrine we finished the last day, it remaineth now that we proceed to the Reasons that our Sauiour giueth here to proue that they that should now worship God with a ceremonious worship (as the Iewes had done hitherto) should not worship him aright, but they onelyonly that worship him in spirit and in truth.
The 1. Reason is in these words, for the Father requireth euen such to worship him, or the Father euen seeketh and desireth such worshippers. The Reas. 1.force of this reason stands in three points.
1. That worship onelyonly is to be giuen to God (not which pleaseth and seemeth best to vsus) but which himselfe requireth, and delighteth in. It is no better then Idolatry, and spirituall whoredome for vsus to follow our owne heart and good meaning in this case, Num. 15. 39. Yea a man shall highly prouoke God if he doe him any seruice that he requireth not. Nadab and Abihu were destroyed with fire from heauen for offering incense with fire that he had not commanded them to vse, Leuit. 10. 3. yea the care of a Christian must be, not onelyonly to doe God that seruice that he requires, but to doe it also in that manner, as he may please God in doing it, or else he doth but loose his labour. Dauid was exceeding carefull of this in all his prayers, Psal. 19. 14. Let the words of my mouth, and the meditation of my heart, bee acceptable in thy sight. And he professeth that if God when he prayed, did not answer him (that is, giuegive him some comfortable assurance that he accepted, and tooke his prayer in good part) it would be euen a death to him, Psal. 28. 1. Bee not deafe to me, least if thou answer me not, I bee like to them that goe downe to the pit. And this should bee eueryevery Christians care, Heb. 12. 28. Let vsus hauehave grace to serue him, so as wee may please him.
2. The Lord seekes, and desires to hauehave such to serue him, as worship him in spirit and in truth, he euen seekes such worshippers, yea he is greatly delighted with such a worship. A strange thing it is, that God should seeke or desire this at our hands that we should worship him: For he hath no need of our seruice, neither can he receiue any benefit at all by any worship we doe vntounto him. If we pray constantly in secret, and constantly frequent the publike assemblies, the benefit is wholly our owne, Pro. 9. 12. If thou be wise, thou shalt bee wise for thy selfe: what shall the Lord gaine by it? Iob 37. 5. If thou be righteous, what giuest thou to him, or what receiueth he at thy hand? Nay, the best seruice we can doe, is so weakely and vntounto wardly done, as it is a wonder that God abhorres it not, Esay 64. 6. All our righteousnesse is as filthy clouts. Insomuch as the best of Gods seruants seldome please themselues in any seruice they doe vntounto him, but see cause of shame in the very best actions, and seruices they hauehave done vntounto him. Nehe. 13. 2. Pardon me O my God according to thy great mercy. Why? what had he done that he craues pardon for? Surely, he had done an excellent peece of seruice vntounto God; he had shewed a marueilous zeale for the sanctifying of the Sabbath; but he knew that good seruice of his was so imperfect, so full of staines that he had need of pardon. And yet such is the wonderfull goodnesse of God to them whom he loues in Christ, such is the delight that he takes in his owne graces, in the fruits of his owne spirit, that (as if hee should receiue some great benefit by it) he seekes to vsus, and desires vsus to serue him, Call vponupon me in the day of trouble, Psal. 50. 15. seeke, aske, knocke, that is, pray earnestly and importunately, Matth. 7 7 pray without ceasing, 1. Thess. 5. 17. ye he professeth that he takes marueilous delight in our poore seruices we do vntounto him. This is plainely prooued by that speech the Lord vseth to his Church, which is the company of all the faithfull, Cant. 2. 14. My doue that art in the holes of the rocke in the secret places of the staires, (that is, whose state is most stable and sure, and against whom the gates of hell shall neuer be able to preuaile) shew me thy sight (let me see thee often, come often vntounto me) let me heare thy voice (pray often to me) And marke the reason why he sues thus to his Church: For thy voice is sweet, and thy sight comely (As if he should say, howsoeuer thou thinkest of thy selfe, whatsoeuer thou iudgest of thine owne prayers, I assure thee, that in my eare there is no musicke to that, in mine eye there is no person in the world so well fauoured as thou art.) That euen as the affection that is in vsus that are parents, towards our little children when they begin to speake, makes vsus delight to heare them prattle: (though to another that hath not that affection it be very troublesome) and though in anothers eye they seeme hard fauoured, yet this fatherly affection makes vsus thinke them to be very pretty and well fauoured children: so is it with the Lord our God: the fatherly affection he beares to vsus in Christ, makes him desirous to hauehave vsus come oft to him, to pray and worship him oft, and to delight so much in our poore prayers, though in themselues they be not worthy to be delighted in: The Father seekes such worshippers, Apoc. 5 8. The hearts of all the faithfull are compared to golden Viols full of odors. What were those odors? The prayers of the Saints, of these true worshippers that worship in spirit and truth. Why are the prayers of the godly called odors? 1. In respect of the godly themselues, because for the most part they yeeld a sweet sauour, and vnspeakeable comfort vntounto their owne hearts, Iohn 16. 24. Aske that your ioy may be full. But 2. Chiefly in respect of the Lord (for the faithfull themselues sometimes feele no sweetnesse in their prayers) but to the Lord their prayers are euen as the sweetest odors: euen such prayers as themselues feele small sweetnesse, or delight in, are most pleasant and delightsome to the Lord. Hezechia felt small sweetnesse in that prayer he made, when in his sicknesse he turned his face to the wall, and wept sore, when his heart was so oppressed with griefe that he could not speake, but in his prayer chattered like a swallow, and mourned like a doue, Esay 38. 14. But the Lord tooke great complacencie and delight in it, as may appeare by the reward he gaue him for it presently; for before the Prophet Esay (whose message from the Lord you know had beene the occasion of that good Kings heauinesse) was gone out into the middle of the Court, the Lord bad him turne againe with a quite contrary message, and tell Hezechia, that he had heard his prayer (euen that vncomfortable prayer) and seene his teares and healed him; so as within three daies he should be able to goe vp into the house of the Lord, yea that he would also adde vntounto his daies 15. yeares, 2. King. 20. 4, 5. Dauid felt small sweetnesse in the prayer he made at that time, when he said in his hast, he was but a cast-away; but euen that prayer was a sweet odour vntounto God, as appeares by the comfortable answer he receiued from God, euen at that time, Psal. 31. 2…. Though I said in my hast I am cast out of thy sight, yet thou heardest the voice of my prayer when I cryed vntounto thee.
Will God so farre foorth respect the prayers that his poore seruants make vntounto him in spirit and in truth, euen when their hearts are so oppressed with griefe, that they cannot pray with any cheerefullnesse; yea then, when (in affliction of mind) they hauehave so farre forth yeelded to their infidelity, as that they doubt they are no better then Hypocrites, and Reprobates, that he desires euen then such prayers, he would hauehave them euen when they are in that case to pray to him, yea he delights and takes pleasure euen in such prayers. Then is this most true, which our Sauiour here teacheth vsus, that the Father euen seekes and desires such worshippers as can worship him in spirit and in truth, though they doe it weakely and vnperfectly.
3. Yet will the force of this reason the better appeare if we consider the third point. Viz. How the Lord stands affected to that worship which hypocrites doe vntounto him, that worship him onelyonly in ceremony, not in spirit and in truth.
1. He regards not such seruice men doe to him, nor takes any pleasure in it, Esay …. What hauehave I to doe with the multitude of your sacrifices? (as if he should say) what care I for them? Gen. 4 5. VntoUnto Cain and to his offering the Lord had no respect. No not when they pray to him with most deuotion and earnestnesse, as in their extreame affliction, yet the Lord regards it not, no more then you regard the roaring of the Beare, or Bull when they are baited. This the Hypocrites complaine of, Wherefore hauehave we fasted and thou seest not? Wherefore hauehave wee afflicted our soule and thou takest no knowledge? Esay 58. 3. And thus the Lord threatneth, Pro. 1. 26, 27. 28. I also will laugh at your calamity, I will mocke when your feare commeth, when your feare commeth as desolation, and your destruction commeth as a whirle-wind, when distresse and anguish commeth vponupon you; then shall they call vponupon me, but I will not answer, they shall seeke me early but they shall not finde me. Though such a man doe the very same seruice vntounto God, that the Lord hath in his Word commanded; though he say good prayers, heare the Word sincerely taught, receiue the Sacraments sincerely administred, he doth but loose his labour, he hath done a thankelesse office, because God desireth no such matter at their hands, Psal. 50. 16. Unto the wicked God saith, What cause hast thou to doe to declare my statutes, or that thou shouldest take my Couenant in thy mouth? As if he should say, What hast thou to doe to serue God. Therefore it is added in that place of Esay 1. 12. Who required this at your hands to tread in my Courts? As if he should say, fitter for you to be in your shops, or in the ale-house, or any where else then here, Psal. 118. 20. This is the gate of the Lord, the righteous shall enter into it. Many others come in, that are not righteous, nor hauehave so much as a desire to be godly, or purpose to leaue their sinnes, but hate them that are godly with all their hearts; but alas the Lord takes no pleasure to see such here, but askes them, who gaue them authority to come hither? It is not so dangerous a presumption (I assure you) for a Rogue that hath the plague running on him to presse into the Kings priuie Chamber, and there to offer to waite at his Table, as for the drunkard, and whoremonger, and swearer, and hater of godlinesse, to come into Gods House, or to take vponupon him to doe God any seruice. Marke how the Lord casts this in the teeth of vngodly men, Ier. 7. 9, 10, 11. Will you steale and commit adultery, and sweare, and come and stand before mee in this house, whereupon my name is called, Is this house become a den of theeues (or a receptacle for whores and adulterers, for swearers and drunkards) behold euen I see it, saith the Lord.
2. He desires not their seruice, but reiects it, Esay 1. 11. I desire not the blood of bullocks, nor of lambs, nor of goates? No, Did not the Lord himselfe require and command these sacrifices? yes to his people the true worshippers he did; but not to the hypocrite and wicked man.
3. He abhorres the best seruice they can doe to him, and detests them, euen for praying to him, and taking vponupon them to doe him seruice, Esay 1. 13. Incense is an abomination to mee I cannot suffer your new Moones, nor Sabbaths, my soule hateth your new Moones, they are a burden to mee, I am weary to beare them. It is a thing the Lord abhorres, and hates to see a wicked man vse prayer, frequent the Church-assemblies. A strange and fearefull, yet a most true saying, marke vponupon what warrant I speake it, Pro. 21. 27. The sacrifice of the wicked is an abomination, how much more when hee brings it with a wicked heart? As if he should say, Though he doe not meane ill in it, but hauehave a good meaning in it to serue God, yet is it an abomination to the Lord.
If any shall say this is strange Doctrine, if we be neuer so bad, would Obiect.you not hauehave vsus come to Church, would you not hauehave vsus pray, and serue God? Many a bad man hath receiued much good by comming to Church.
I answer, 1. God indeed hath commanded all men to serue him, the Morall Law was giuen to Adam and all his posterity, wicked men shall Answ.be damned, because they hauehave not vsed to pray and heare his Word, yea, it shall be easier in the day of iudgement for that wicked man that hath vsed to serue God, then for him that is vtterly irreligious and profane. Therefore the Lord condemnes the very Atheist because he did not pray, Psal. 14. 4.
2. The wicked by the seruice he doth to God, doth oft obtaine freedome from temporall iudgements that otherwise would fall vponupon him, and gets temporall rewards, 1. King. 21. 29. Ahab did so.
3. Many a wicked man by comming into Gods House, (yea euen when he hath come with a wicked intent) hath beene effectually called, as the vnbeleeuer that Paul speakes of, 1. Cor. 14. 25, 26. And those messengers that were sent to apprehend Christ, Iohn 7. 46. In which three respects, it may be thought good policy for the wicked man to pray, and heare, and serue God.
4. No sinne that any man hath liued in, in former time, can make his prayers or seruice euer a whit the lesse acceptable to God, if he doe now repent, the Publican vponupon his vnfained humiliation and repentance went home iustified, Luke 18. 13, 14. So that this Doctrine tends not to the terror, and discomfite of any the most notorious sinner that is penitent; but to the impenitent sinner, to the man that continues in sinne, it is indeed a fearefull doctrine (and if it be not fearefull now being vttered by a weake man, yet it will certainely be fearefull to thee when the Lord shall charge it vponupon thy conscience) God regards not any seruice thou doest to him, nay he would not hauehave thee to doe him any seruice, nay he abhorres whatsoeuer seruice comes from thee.
Lecture the two and fortieth, February 20. 1609.
ANd thus hauehave I finished the first Reason, that our Sauiour here bringeth for the confirmation of this Doctrine: his second Reason is this. God is a Spirit. Now in this second Reason we must consider, first the meaning of Reas. 2.the words, then the force they hauehave to conclude that for which Christ alledgeth them.
First then we must not take these words as a perfect definition of the nature of God. For that that is here spoken of God, agreeth also to the Angels, and to the soule of man The Angels are spirits, Psal. 104. 4. He maketh th… … his messengers, and Heb. …. 14. Are they not all ministring spirits. The soule of man also is a spirit, Eccles, 12. 7. The spirit shall returne to God who gaue it, A…s 7. 59. Lord Iesus receiue my spirit. But because of all the creatures God hath made, these doe most fully and liuely resemble the diuine nature, it hath pleased the Lord (hauing respect therein to the weakenesse and shallownesse of our capacity) to call himselfe a Spirit both here, and in other places of the holy Scripture, 2. Cor. 3. 17. The Lord is a Spirit, Heb. 9. 14 Christs God-head is called the eternall Spirit. 1. As they are immortall, so the Lord is immortall, yea he onelyonly hath immortality (1. Tim. 6. 16.) of himselfe. 2. As they are wise and vnderstanding natures, so the Lord is of himselfe infinite in wisedome. In which respect he is called God onelyonly wise, 1. Tim. 1. 17. 3. As they are simple, inuisible, incorporeall, not hauing … mixture, nor consisting of any corporall substance. And therefore … …oues himselfe after his Resurrection, not to be a spirit by this reason, … … Behold my hands and my feet, handle mee, and see, for a spirit … … …d bones as yee see me hauehave, so is the Lord: and in this respect principally is the Lord called a Spirit in this place, because he is not a visible, sensible, corporall, but a spirituall nature.
Now for the force that is in this reason to conclude that for which Christ bringeth it: the true worshippers must worship the Father in spirit and truth, not with a ceremoniall and outward worship, because God is a Spirit. The force (I say) of this reason is euident. His worship must be answerable to his owne nature. Such as himselfe is, such must the worshippers be that he delighteth in. According to the Prouerbe, like will hauehave like; like master, like man. Such as a mans owne disposition is, such he desireth they should be that serue him. Dauid had no better an argument to prooue that he did vnfainedly feare God then this, that all his delight was in godly men, Psal. 16. 3. Specially that his care was to seeke out such to serue him as feared God, Psal. 101. 1. Mine eyes shall bee to the faithfull in the land, that they may dwell with me, he that walketh in a perfect way, he shall serue mee. This reason the Lord oft vseth, Leuit. 19. 2. Yee shall bee holy, for I the Lord your God am holy. As if hee should say: because you are my seruants, my people, you must frame your selues to my disposition, and seeke to be like me. The Lord therefore being a Spirit himselfe, sets his eye vponupon the spirit and heart of man, to see how he is serued there, 1. Samuel 16. 7. The Lord looketh not as a man looketh: for man looketh on the outward appearance, but the Lord looketh on the heart.
His delight is to hauehave seruice done to him with the spirit and heart, Behold thou desirest truth in the inward parts, saith Dauid, Psalme 51. 6. Let the adorning of a Christian saith the Apostle 1. Pet. 3. 4. bee the hidden man of the heart in that which is not corruptible, euen the ornament of a meeke and quiet spirit, which is in the sight of God of great price. So that he that thinketh a ceremoniall and bodily worship will content the Lord, doth iudge erroniously of his nature, and indeed maketh an Idol and a false God of him.
But it may bee obiected, that there seemeth to bee no consequence Obiect.in this Reason, the true worshippers must now after Christs Ascention worship God in a more spirituall manner, then they hauehave done vnderunder the Law, because God is a Spirit; for God was a Spirit then also, as well as now.
To this I answer, that it is true indeed, and therefore he alwaies required to be worshipped in spirit, for euen to them vnderunder Answ.the Law it was said, Deuteronomie 10. 16. Circumcise the fore-skin of your hearts, and Hosea 6. 6. I desired mercy and not sacrifice, and the knowledge of God more then burnt offerings. But as the Lord hath more cleerely reuealed himselfe now to bee a Spirit, to be of a spirituall nature, then he did vnderunder the Law, so hee requireth spirituall worship of his people now more, then he did vnderunder the Law. Then God reuealed himselfe to his people in many sensible apparitions, visions, and voices, hauing respect therein to the infirmity of his Church, while she was in her child-hood. We know the Lord appeared to Abraham in the body of a man, and talked familiarly with him, as one friend doth with another. Gen. 18. 28. And in a vision to Ezekiel he appeared in the similitude of a man sitting vponupon a throne, Ezek. 1. 26. So with an audible and sensible voice, he deliuered the Law vntounto his people, Deut. 5. 26. In a sensible and visible manner, he guided his people through the wildernesse in a pillar of cloud by day, and a pillar of fire by night, Exod. 13. 51. By a sensible and materiall fire that came downe from heauen, he witnessed oft-times his approbation of the sacrifices that his seruants offered vntounto him, 1. Cor. 21. 26. In a sensible and visible manner, his glory filled both the Tabernacle and the Temple, 2. Chron. 7. 2.
Now since the daies of Christ, the Lord hath not beene wont to reueale himselfe to his Church in this corporall and sensible manner, but as he is a spirit, so in a spirituall manner only hath he reuealed himselfe to his Church. It is therefore spoken of, as a blessing peculiar to the dayes vnderunder the Gospel, that vponupon all sorts of his people, he will powre his spirit in a far more plentifull manner, then euer he had done before, Ioel 2. 28, 29.
Hauing now finished the Doctrine that our Sauiour deliuereth in these two verses, and both the Reasons that he bringeth for the confirmation of it, it remaineth that we make our vse of it.
The first Vse of it is, to condemne the religion of the Papists. If we had no other reason against Popery; this were sufficient to prooue it a false worship, such as God alloweth not, because it doth eueryevery way match, yea farre exceedeth the forme of worship that was vnderunder the Law, euen in that point, for which our Sauiour doth here condemne it. The vestments their Priests vse in Gods seruice, the Church-musicke and many other things are vsed in imitation of the Iewes. But 1. In obseruation of daies and times, in the number of their holy dayes: 2. In the multitude of their significant ceremonies: 3. In the pompe and worldly statelinesse of their Prelates and Clergie: 4. In their superstitious ringing, and set seruice, and other ceremonies about buriall: they doe farre exceed the Iewes.
If that forme of worship which God himselfe appointed vnderunder the Law, must needs be abrogated as Christ hath here taught vsus, and no true worshipper might vse it any longer, because it stood so much in externall and carnall rites, in shadowes, and significant ceremonies, then certainely they that vse and delight in such a kind of worship that was but deuised by men must needs be deemed hypocrites and false worshippers of God. See the iudgement that our Sauiour giueth of these kind of ceremonies, and of them that are addicted to them. The Iewes in his time had a ceremony that they would not eate meate before they had washed oft, holding the tradition of the Elders, Marke 7. 3. This might as lawfully hauehave beene vsed, as any religious ceremony that was deuised by man: for it was not vsed in Gods seruice, and might hauehave seemed to be but a ciuill ceremony. Yet our Sauiour discerning that it was inioyned by the Elders, and was obserued by the Iewes as a significant ceremony, a Doctrine to the conscience, a meane to put it in mind of a spirituall duty, Marke 7. 7. A thing wherein they put holinesse, and which they accounted as a worthy seruice done vntounto God, he would not vse it himselfe, Luke 11. 38. and taught his Disciples to refuse it, and defendeth them for so doing, Marke 7. 6. And this he did though he saw it would prouoke the Pharisees much, and be likely to draw him and his Disciples to trouble, Marke 7. 3. And three Reasons he giueth against them. 1. He maketh it a certaine note of an hypocrite (of a carnall man that hath no soundnesse of grace in him) to be addicted to these ceremonies, Marke 7. 6. In which respect also (among others) the ceremoniall Law is called a carnall commandement, Heb. 7. 16. and the rudiments of the world, Gal. 4. 3. 2. That it is a vaine worship, Marke 7. 7. there is no profit nor sound edification that can come to the conscience by it. The Apostle therefore calleth the ceremonies, impotent and beggerly rudiments, Gal. 4. 9. Obserue it well where they are vsed with most conscience and deuotion (as in Popery they are) they worke no knowledge or sanctification in men. 3. That where they are vsed, they will make the commandements of God of no authority, Matth. 15. 6. They will destroy the power of true piety and godlinesse, and euen eate out the heart of it. And that was the cause, why Sathan laboured not in any thing more busily in the Primitiue Church then to bring in againe the ceremoniall worship, after God had abrogated it, and the Apostle calleth them that were his instruments in this worke, dogges; that is, enemies to all piety, Phil. 3. 2.
The second Vse of the Doctrine doth more neerely concerne our selues: Use 2.for it teacheth vsus to take heed of hypocrisie in the seruice of God. Striue to worship him in spirit and truth, Luke 12. 1. Take heed to your selues (saith our Sauiour) of the leauen of the Pharisees which is hypocrisie. The Lord doth exceedingly abhorre hypocrisie in his seruice. The more seruice thou doest to God, the more thou prouokest him if thou be an hypocrite, Iob 36. 13. The hypocrites in heart heape vp wrath. For the hypocrite is a false worshipper; he maketh an Idol of God; he thinketh he can deceiue God as he doth men.
Now there be three kinds and degrees of hypocrites that worship not God in spirit and truth, and are therefore called here by Christ, false worshippers of God.
1. They that doe any seruice to God with their bodies onelyonly, without the vnderstanding and feeling, and deuotion of the heart, in eueryevery seruice we doe to God he calleth still for the heart, My son giuegive me thy heart saith he, Pro. 23. 26. Paul had not pleased God in preaching, if he had not in preaching serued God in his spirit, Rom. 1. 9. Lydia had not pleased God in hearing the Word, if her heart had not beene opened, if she had not heard with feeling and affection of heart, Act. 16. 14. No man can please God in praying vntounto him, vnlesse he pray with the feeling and affection of his spirit, Psal. 86. 4. Reioyce the soule of thy seruant, for vntounto thee Lord do I life vp my soule; nor in singing of Psalmes, vnlesse he sing with grace in his heart vntounto the Lord, Ephes. 5. 19. Our prayers are compared vntounto odours, Reu. 5. 8. and vntounto incense, Psal. 141. 2. and the feruency of our affection is as the fire without which these odours and incense can neuer send vp any sweet sauour vntounto God. In which respect the Apostle biddeth vsus be feruent in spirit as seruing the Lord, Rom. 12. 11. as if no seruice could be acceptable vntounto God without feruency of spirit. Let eueryevery one of vsus therefore hauehave a principall care of that, both in our prayers, and in eueryevery other part of the worship we doe vntounto God.
Two good helpes are needfull to be vsed to this purpose: 1. Watchfulnes, Continue in prayer and watch in the same. Col. 4. 2. for vnlesse we hauehave an eye to, and watch our hearts well, they will be rouing. And as this is needfull in all our prayers, so especially in prescript and set formes of prayer, which we hauehave oft accustomed our selues vntounto. 2. To set our selues as in Gods presence, and bring our hearts to a reuerent feare of Gods Maiesty before whom we appeare, Serue the Lord with feare, Psal. 2. 11. in thy feare will I worship toward thine holy temple. Psal. 5. 7.
The second sort of hypocrites that do not worship God in spirit and truth, 2.are they that vse Gods worship or any part of it, as a matter of ceremony and formality onelyonly, and neuer seeke in it, the edification of the spirit and conscience. 1. That Preacher is but an hypocrite that seeketh not so to preach, as his preaching may hauehave power in the hearts of his hearers, I will know, not the speach of them that are puffed vp, but the power. For the kingdome of God is not in word but in power, 1. Cor. 4. 19, 20. And he maketh this a note of an able Minister of the Gospell, when he is the Minister of the spirit, 2. Cor. 3. 6. It is that, we should seeke to see Gods seale vponupon our Ministry in the hearts of our hearers, The seale of mine Apostleship are yee in the Lord, yea he saith this was his maine answer and defence to them that examined him and questioned his Ministry, 1. Cor. 9. 2. 3. We had therefore need not onelyonly to preach, but to teach such Doctrine as is profitable, and which particularly concerneth, and is of vse to those we teach, this was Pauls direction to Titus, to teach and stand vponupon those things in his Ministry that were good and profitable vntounto men, Tit. 3. 8. neither onelyonly to teach, but to vse application also, Preach the Word,—reproue, or conuince, rebuke, exhort, 2. Tim. 4. 2. 2. Those Christians also are no better then hypocrites, who (so they hauehave a forme of Gods seruice) neuer care whether it edifie their conscience or no. Such are they as rest content with a dumbe Ministry, for what power feele they in it? Such also are they as heare good Preachers, and praise them, but neuer examine what profit they receiue in their conscience by them. When you praise a good Preacher (whose Ministry you frequent) with your tongue, your life, and vnreformed course doth disgrace him. Those hearers only praise their teachers indeed that hauehave profited in reformation of heart and life by their Ministry; in whose hearts the spirit of God hath written that of their Ministers commendation, as may be read of all men, 2. Cor. 3. 2.
3. The third sort of hypocrites that worship not God in spirit and truth, are they that will be deuout in the exercises of Religion, and zealous in profession, 3.Make a shew of godlinesse, but deny the power of it, 2. Tim. 3. 5. True Religion where it is receiued, will command the heart and the whole man. Let a man professe what he will, if his heart and life be not reformed, he is an hypocrite; and whatsoeuer worship he doth to God, is but a false worship, We know that God heareth not sinners, but if any man be a worshipper of God, and doth his will, him he heareth, Iohn 9. 31. yea the very seruice he doth to God, doth but increase Gods wrath against him: either amend thy life, or giuegive ouer seruing of God.