Spiritual Refining, Religious treatise · Section 3 · Sermon 27
SERMON XXVII.
Zeal and Diligence in falſe Worſhip no ground of Comfort.
MARK 7. 7.
Howbeit in vain do they worſhip me, teaching for Doctrines the traditions of men.
THe Text is part of an hiſtorical Narration, wherein is manifeſtly deciphered the envious and malicious diſpoſition of ſuperſtitious perſons and hypocrites againſt the pure and upright, for here we have the Scribes and Phariſees, that were reputed the only Saints of the world, becauſe of their outward devotion, quarrelling and conteſting with Chriſt, about the neglect of a ſuperſtitious cuſtome. So that you have their impeachment in the 5th verſe, Why walk not thy Diſciples according to the tradition of the Elders, that eat bread with unwaſhen hands? They do not ſay, Why is Gods Law, or Moſes his Law tranſgreſſed? but the tradition of the Elders. The Elders among the Jews had brought in under a ſpecious pretext of piety and religion, many devout cuſtoms and religious uſages, which they called Sepimenta legis, hedges to the Law of God, but they were indeed Impedimenta, for hereby Gods commands were fruſtrated. Now among other traditions, this was introduced by them, that they did before they went to meals, or when they came home from buſineſſe abroad, waſh themſelves. The ground was, leſt they ſhould touch any thing unclean, and ſo be defiled unawares; hereupon alſo it was, that they uſed frequent waſhings, as of themſelves; ſo alſo of Cups, Pots, Veſſels and Tables: where by the way we may obſerve foreign and foreign, to ſignifie in the general any waſhing, and not dipping onelyonly, as ſome contend. If you ask, Why our Saviour would not conform to ſuch a tradition, ſeeing there was no viſible appearance of evil in it, neither was it a ſinne to do ſo? Chryſoſtom giveth this reaſon, becauſe thoſe that are intent to the moſt neceſſary and ſerious matters of Religion, uſe to neglect, what is ſuperſluous: but we may ſay, This tradition was uſed not upon civil reſpects, for ſo to waſh their hands was comely and decent before they eat bread, but upon religious conſiderations, hereby worſhipping God, and thinking thereby to approve themſelves more acceptably to him.
To this Accuſation of the Phariſees our Saviour anſwereth two waies:
Firſt, By Recrimination, and then by Poſitive Information, verſ. 14, 15. My Text is part of the Recrimination, which conſiſts partly in application of Iſaiahs Prophecie to them, This people honoureth me with their lips, but their heart is farre from me. This was ſpoke to the Jews living in the Prophets time, but becauſe they were guilty of the ſame ſinne, he extendeth the Prophets ſpeech to all that are guilty of hypocriſie in the like kinde.
Again, Chriſts upbraiding is partly in the manifeſtation of the vanity and unprofitableneſſe of ſuch falſe worſhip, In vain do they worſhip me. The Hebrew word is Fear in the Prophet; but becauſe that is many times uſed for the whole worſhip of God, therefore it is expounded ſo here. And although the word in vain is not uſed by the Prophet Iſaiah, yet the Septuagint hath it, and this ſenſe is neceſſarily implied by conſequence.
That it is a vain and unprofitable ſign to ſupport and comfort our ſelves by, that we are diligent in the worſhip of God, if not commanded by him.Obſerv.
The Phariſees made their obſervation of religious traditions to be the eminent ground of all their happineſſe. In this they placed all their Religion and Sanctity; whoſoever concurred not with them herein, was accounted prophane and curſed; but how light and empty is all this found, when weighed in the balance of the Sanctuary? And it is wonderfull to conſider, how in all the ages of the Church, this Phariſaical leaven, hath leavened moſt perſons. Inſomuch that Gods Commandments have been wholly laid aſide, while mens traditions have been admired; So that it is a true Aſſertion of Auguſtines, Sincerus Dei cultus apud paucos eſt, The ſincere and pure worſhip of God, is but among few. So that the diſcuſſion of this Point, will much clear the true Nature of the ſervice of God.
Therefore to be informed herein, conſider,Several Propoſitions about worſhipping of God. 1. It lieth upon all as a duty
Firſt, That it lieth as a neceſſary duty upon all to worſhip and ſerve God. The Hebrew words and Greek are ſeveral and obſervable, that expreſſe this worſhip, which are exactly handled among the learned; The ground of this worſhip is, Becauſe he is the Jehovah, who giveth us our being, and all other mercies: It is therefore moſt natural, and a moſt indiſpenſable debt to acknowledge him for his ſupream excellency herein, and to give him a peculiar and proper worſhip. Now this worſhip and ſervice is either internal, or external, or mixt, compounded of Worſhip diſtinguiſhed.both; internal conſiſts in our love of God above all things, Faith and Hope in him, Obedience to his commands, which the Scripture preferreth before all external worſhip; External is that of adoration and inclination of the body, kiſſing the hand, bowing the knee, dedicating Temples, Altars, and Offering of Sacrifices; Mixt is compounded of both theſe, ſuch as calling upon Gods name by Petition and Thankſgiving.
Secondly, This worſhip and ſervice of God is not given to God, becauſe he needs it, 2. God needs no worſhip. It is for our own good.or is made more happy thereby. This is a good conſideration to debaſe hypocrites who are ſo apt to ſwell and to be ſecure, becauſe of their worſhip of God. Thus David doth acknowledge that his good reacheth not to God. God is no more bettered by our worſhip, then the fountain is, becauſe a man drinks of it; or the Sun, becauſe a man ſeeth by the light of it. Such do not advantage the fountain, or the Sunne, but their own ſelves. So God hath appointed this worſhip, not that he might receive good from us, but communicate good to us. Thus God ſaith, The beaſts upon a thouſand hils are mine. God there ſheweth, he needed not their Pſal. 50. 10, 11.Sacrifices; This is a neceſſary truth, for hypocritical Formaliſts to meditate on. Thy worſhip of God conſiſts not in thy giving to him, but receiving from him. It is for thy own good and advantage that God hath appointed thee to hear, pray, and to be exerciſed in any godly duty.
Thirdly, Such is the infinite Excellency and Majeſty of God, that we are to tremble 3. We are to be aſhamed of our beſt ſervices.and greatly to be aſhamed of any worſhip or ſervice we tender to him. The Angels that are not conſcious to the leaſt ſinne in themſelves, but are pure above the Sunne, that cannot call themſelves duſt and aſhes, yet cover their faces before God. An expreſſion to ſignifie the dazeling Majeſty of God in their eyes: Then much more ought man to abhorre himſelf in any worſhip, and that as he is a creature, though he had nothing but that excellent and pure ſtamp of holineſſe, then with what humiliation and ſelf-abhorrency ſhould ſinfull man ſtand in the preſence of God! It is a remarkable expreſſion in Joſhua, Ye cannot ſerve God, for he is an holy God, Joſh. 24. 19. Ye cannot ſerve him, viz. according to his nature, as his Majeſty deſerveth. Oh how ſhould ſuch conſiderations as theſe work more awful and trembling thoughts upon you, when you are in any worſhip, why are ye ſo drouſie, ſleepy, dull and careleſſe, when ye are worſhipping of God, what high contempt is this?
Fourthly, God only may appoint that worſhip which he will accept of. The ſecond 4. God onelyonly may appoint the worſhip which he will accept of.Commandment containeth all the inſtituted worſhip of God, and by what reaſon Images are forbidden, by the ſame are alſo prohibited all parts or means of worſhip invented by man, though upon ſpecious and glorious titles. Hence are they ſo often blamed for a way of worſhip, which they chuſe of their own heads, and for walking after their own imaginations. The deformity of an Ape lieth in being ſo like a man, and yet not a man; ſo doth the loathſomneſſe of all falſe worſhip lie in this, that it imitateth the worſhip of God, but indeed it is not ſo. Auguſtine acknowledgeth that of Socrates, as good and true, God muſt be worſhipped in that way only he hath appointed: And the ſame Auguſtine layeth down an excellent poſition, Erroris hoc eſt principium, quod quae placent nobis etiam Deo placere putamus; & quae nobis diſplicent etiam Deo diſplicere. Nothing though it ſeem never ſo good, may be added to Gods precepts. Therefore in all worſhip, look to a warrant, elſe thy ſinne is very great. Hence Joh. 4. The Samaritans are ſaid to worſhip they know not what, becauſe they finde not Gods appointment for what they did.
Fifthly, Our Saviour doth excellently and briefly lay down what is acceptable 5. What it is to worſhip God in the Spirit.worſhip unto him, …ohn 4. 22. Thoſe that worſhip him, muſt worſhip him in Spirit and truth, and as a Father; ſuch worſhippers he ſeeketh for, though he needeth them not. To worſhip God in the Spirit, is to have a ſpiritual and holy inward frame of heart in all our addreſſes to him. This is worſhipping of God in a way the moſt of men are not acquainted with: The Jews and Phariſees were generally ignorant of this; Paul ſaid, Whom I ſerve in my Spirit. Oh it is an hard matter to have a ſpiritual man in praier, hearing and other worſhip! And indeed this is the ſoul and life of the ſervice of God. The other way of worſhip is in truth, which by ſome is explained againſt hypocriſie and guile of Spirit; for this God complaineth of, That they drawed nigh with their mouths, but their hearts were farre from God. Laſtly, as a Father, they muſt worſhip, though humbly, yet not ſlaviſhly and ſervilely. Seneca ſpeaketh of the ſuperſtitious intimidated perſon, that while he worſhips God, he provoketh him, Quem colit, violat.
Sixthly, Howſoever worſhip of God be commanded by him, yet ſuch is the nature of 6. Obedience to moral duties required before inſtituted worſhip.all moral duties, that the obedience to them is required before any inſtituted worſhip. I will have mercy and not Sacrifice. Goe and learn what that meaneth, ſaith our Saviour. Inſomuch that comparatively to obedience, God is ſaid not to command theſe at all. And herein Samuel gives Saul a remarkable leſſon, Rebellion or diſobedience is like the ſinne of witchcraft. He hath ſhewed thee, O man, what is good, to walk humbly, to do juſtly, &c. Therefore how diligent and buſie ſoever thou art in outward worſhip, yet if not obedient to the known Commandments of God, thou canſt not be called a true worſhipper of God. Conſider this, you who live in groſſe ſins of ſwearing, lyings, filthy luſts, yet what a ſtirre doe you make for outward worſhip and ceremonies not commanded. If ſo be that God be to be worſhipped, why doth thy tongue blaſpheme him by curſes? Why doth thy body diſhonour him by filthy defilements? What haſt thou to doe (ſaith God) to take my words in thy mouth, and hateſt to be reformed? Oh remember obedience is better then all bowings, inclinations and incurvations of the body!
Seventhly, The heart of man is exceeding ſubtil and ingenuous to palliate over all 7. Many wiſe and learned men have pleaded for ſuperſtitions in worſhip.falſe worſhip: Inſomuch that there never were ſuperſtitious abuſes of the worſhip of God, but that there have been learned men, and wiſe men to plead for them. The Phariſees were accounted the only learned, and knowing men of the Jews, yet who more zealous for this traditional worſhip then they? And thus in Popery for their Altar-worſhip, Image-worſhip, all their pompous adoration. What heaps of diſtinctions have they minted to repreſent them lawfull? Inſomuch that Sixtinus Amama ſpeaks of a Papiſt, that confeſſeth he had need have ingenium valde metaphyſicum, a moſt metaphyſical ingeny, that can underſtand all thoſe abſtractions and preciſions which are requiſite for the full conception of the manner of their worſhip. How do they colour over their worſhip of Angels and Saints, by making a two-fold religious worſhip, one primary, as to the fountain of all excellency, and ſo they acknowledge God only to be worſhipped: The other ſecondary as to inſtruments and mediators, yet ſtill they hold it religious. But divine worſhip appointed by God is indiviſible, like conjugal love. Hence falſe worſhip is ſo often compared to whoredoms and adulteries, and Gods anger to jealouſie. Now as it would be no excuſe to a married woman, if ſhe commit leudneſſe with another man, to ſay, ſhe keeps her primary love to her huſband, for that were not lawful, no not in that woman in the ſtory, who yielded her ſelf to the luſt of another, to redeem her husband from captivity, though love to her husband put her upon this fact, yet it was not juſtifiable; ſo neither can any good intentions, or a loving heart to Gods glory and zeal for him, excuſe or legit…te any worſhip he hath not appointed. Take heed therefore of pleading good intentions, and a good meaning in Gods worſhip. Who ſeemed to be more excuſable then … yet God ſtruck him ſuddenly dead for that tranſgreſſion? If people were truly ſenſible of this, they would not ſo revile and rage at a Reformation as they do; What is more cheering and rejoycing a true godly man, then to ſee the pure adminiſtration of all Church-worſhip? And on the other ſide, nothing doth cut and pierce the heart of a carnal ſuperſtitious man more, then to have his ſuperſtitions removed: Then they think all Religion is removed with it. Well, howſoever thy intentions are good, as thou ſaieſt, yet God accounts it ſo much worſhip done to Devils. It is ſaid of Jeroboam, His worſhip was to Devils. Alas did the people think ſo? Were not their intentions for the true God? But God calleth it worſhipping of Devils, for all falſe worſhip is brought in by the inſtigation of the Devils.
Eighthly, God under the New Testament hath appointed all his worſhip in a plain 8. The worſhip of God plain and ſimple.ſimple way, not to pleaſe the eye, or affect the heart, but only to draw out the ſpiritual exerciſe of the ſoul. Inſomuch that it is the moſt difficult thing that can be, not to be offended at the ſimplicity of Gods worſhip now appointed; I am afraid, ſaith Paul, … as the Serpent beguiled Hve, ſo your mindes ſhould be corrupted from the ſimplicity of the Goſpel of Chriſt. Paul was afraid of this, the Devil is to be feared more as a glittering ſubtil Serpent, then a raging roaring Lion: and in nothing 2 Co. 11. 3.doth his ſerpentine art appear more then in introducing worſhip that is pompous and ceremonious. As children love to play with babies; ſo do ignorant, carnal people with an external ſenſible worſhip. And the more ſpiritual any Ordinance, or the adminiſtration of it is, the leſſe glorious it is unto a corrupt heart; whereas a gracious heart ſeeth glorious Majeſty in ſpirituality. Chriſts preſence in the Temple, expounding, informing and reforming, made the ſecond Temple more glorious then the former, which did exceed in gold and other magnificence. As the painting of a precious jewel hinders the native and proper luſtre of it. So doth humane pomp added to the pure inſtitutions of Chriſt take off from the innate beauty and glory of them. God indeed in the Old Teſtament appointed a ſolemn external worſhip, full of ſenſible glory and pomp, but it was becauſe they were infants, and children had rather have a baby then a rich inheritance. Expect therefore in the worſhip of God, that which may exerciſe thy faith, heavenly-mindedneſſe, and dependency upon God, which may make a divine impreſſion and ſtamp upon thy ſoul, not that which may raviſh thy eyes, and thy ears.
In the next place, let us conſider, why ſuch men ſo addicted unto externall ſuperſtitions, Why falſe worſhip and worſhippers are vain.though they much admire themſelves, yet are indeed vain men, and lean upon vain props.
1. Becauſe alwayes ſuch perſons have the bitterest enmity againſt true godlineſſe. Our Saviour and his Diſciples had no greater enemies then theſe of the Phariſees. Luther had no ſtouter oppoſites out of ale-houſes and brothel houſes, then he had out of the Monaſteries and other religious places, as they call them. And obſerve now adaies, who are more implacable enemies to all godlineſs and t…e power of it, then thoſe that dote upon ceremonious worſhip? who manifeſt a greater enmity unto a Reformation then ſuch. Shalt thou therefore take delight, and have hope in thy ſelf and waies, when thou art in the firſt rank of thoſe that oppoſe true piety: And the reaſon of this enmity is, becauſe true godlineſſe doth diſcover the falſhood and hypocriſie of that painted worſhip, and brings it out of repute in the world, all which is a torment to their galled hearts. How canſt thou ſay thou art godly, who abhorreſt, reproacheſt and perſecuteſt it, where thou findeſt it practiſed?
2. Here is no ground of confidence in theſe, becauſe they are conſiſtent with the ordinary 2.practice of groſſe and ſinfull courſes. The Jews cried, The temple, the temple of the Lord, when yet their lives were fraughted with murders, adulteries, and all kinde of notorious ſinfulneſs; and this is ſtill to be ſeen, none ſo zealous for ſuperſtitious waies, as men of corrupt lives, and diſſolute converſations; and it ſeemeth very ſtrange that a man ſhould be ſo ſeemingly for God in worſhip, and yet ſo really againſt him in practice. The firſt Chapter of Iſaiah is a moſt excellent remonſtrance againſt ſuch men, I have your new moons, your ſacrifices are as if a dogs hear were cut off. Waſh ye, make ye clean. Here you ſee that which God looks at, is real Obedience: yea God judgeth all ſuch worſhip a great diſhonour to him. And indeed it muſt needs be ſo, for ſuch men think God like themſelves, Thou thoughteſt (ſaith God) that I was ſuch an one as thy ſelf. God is indeed the God of Abraham. Iſaac and Jacob, the God of believers and of holy men, but not the God of Cain, Lamech, Eſau and Judas: What blaſphemy would it be to entitle God to ſuch. God is God of the living, and not of the dead, in this ſenſe, viz. who are dead in groſs and wicked impieties. Know therefore, that notwithſtanding all thy worſhip, thy ceremonious addreſſes, thou art but a dead corpſe, which makes every thing unclean it toucheth.
3. If a man may not relie or truſt on the inſtituted worſhip of God, yea nor on the 3.graces wrought by Gods Spirit in us, then much l…ſſe in a worſhip of his own. Paul who once put confidence in his ſtrict way of Phariſaiſm, when converted, accounteth his very graces and holineſſe, but dung comparatively unto the righteouſneſs of Chriſt. If therefore the temple of the Lord, the temple of the Lord, be not ſanctuary ſure enough to flee unto, ſhall the temple of Baal, or the Image of Moloch, be a City of refuge? If the Sacraments and Ordinances appointed by God are no ſymptom of thy grace, Can thoſe bowings and incurvations or external Diſcipline ſet up by thy own ſelf? If the green tree cannot endure the fire, ſhall the dry hay and ſtubble encounter with it? If thy own graces are not helmet ſtrong enough to repell Gods wrath, then thy own voluntary worſhip is but ſo many cobwebs, when a furious tempeſt bloweth upon them.
4. Theſe are not to be relied upon, which are vain and unprofitable, and ſo fruſtrate 4.of that end we expect. Now the Text ſaith, In vain do they worſhip me; other duties commanded by God, though they are not pillars to be leaned on, yet they are not vain. God ſaith not to Jacob, to ſeek his face in vain, but all this ſervice is loſt labour: Who hath required all theſe things at your hands. Now of all things to labour in vain in religious matters is the ſaddeſt expence of all. After all that zeal thou art never a whit the nearer heaven, thou art no more indeared to God, Thy ſtate is no waies ſpiritually advantaged: yea though it be a fruitleſſe labour one way, yet it is not another way; for there is a fruit of theſe labours, but it is bitterneſs and wormwood, God is more provoked by thee. Theſe falſe worſhips will be written down in the catalogue of thy other ſins, a drunkard, a ſwearer, a Sabbath-breaker, and a falſe-worſhipper. Now conſider that this ſin of falſe-worſhip, though it be not ſo condemned by a natural conſcience, yet it is far above all ſins againſt the ſecond Table caeteris paribus; for, 1. God is ſaid onelyonly to be jealous about this ſin. The rage of a man is ſeen in his jealouſie, if wronged therein, he can leaſt bear it. And thus God deſcribeth himſelf about ſuperſtitious worſhip. That which thou with a great deal of comfort and ſatisfaction delighteſt in, is an abomination unto God. Thy lies in thy trade, thy curtain ſins do not ſo offend God, as thy Church ſins, thoſe ſuperſtitions thou art acting there. 2. It is a ſin againſt the firſt and ſecond Commandment; yea if our worſhip be not done as God hath appointed it, it is (as you heard) done to Devils; and hence it is that of all ſins God did moſt remarkably puniſh the Iſraelites with captivity and ſword, for defiling and corrupting his worſhip. How then can that be a plea for thee, which will be the greateſt plea againſt thee? Of all blindneſſe, it is moſt terrible to take your crimſon ſins for your ſervice to God, and to place Religion in that which is the greateſt irreligion.
5. That which is a ſad curſe and fruit of former ſins, that can be little comfort to 5.any man that rightly conſidereth of things. Thus we ſay, it's an abſurd thing to be proud of cloaths, for in that thou needeſt cloathing, it's an argument thou art fallen from integrity and innocency: But in this matter, the curſe of God is more wonderful upon thee, for all that admiration and applauſe of falſe worſhip is inflicted upon thee as a puniſhment, becauſe thou haſt not received the truth in the love of it. That Antichriſtian ſpirit in Popery, whence is it? to believe a lie for truth; to take Idolatry for Religion, is it not becauſe men are given up to believe a lie? becauſe they loved not the truth And thus our Prophet Iſaiah from whom our Text is alledged, ſpeaks of the blindneſs God had given theſe idolatrous Jews up unto, that they cannot underſtand nor know the minde of God: As therefore you have Gods judgements upon ſome to be delivered up to carnall groſſe ſins, which they cannot leave; ſo there are alſo ſome given up to ſpiritual deluſions and ſuperſtitions.
6. Theſe of all men are in a moſt unſafe eſtate (notwithſtanding their ſecurity) becauſe 6.they are in a moſt abſolute contrariety and indiſpoſition for receiving of Chriſt, in whom only our ſouls have reſt. Publicans and Harlots went to Heaven before the Phariſees, why ſo? becauſe the former were ſooner convinced of their ſin, their undone eſtate, and ſo more willingly flying unto Chriſt. Come unto me ye that labour, and I will give you eaſe. But when do we ever hear of ſuch phariſaical ſpirits burdened with ſin? when do ſuch feel the weight and load of it, deſiring to be refreſhed? The full ſtomack loatheth the honey-comb. And God filleth the hungry with good things, but the rich he ſends empty away. As in Gods providence we ſee he commonly helps not, till all the oil in the cruſe be ſpent, till all outward helps fail. And Chriſt when he was upon the earth, cured not thoſe diſeaſes, which for the moſt part could be healed by Phyſicians; ſo it is in the work of Juſtification, the righteouſneſſe of Chriſt is not revealed, but to thoſe that are naked, poor and miſerable in their own feeling.
Uſe. Of Information, Why of all men thoſe are ſo hardly recovered out of their Uſe.wayes unto Christ, who accuſtom themſelves to falſe worſhip, why they are ſo bitter unto the powerful waies of godlineſs, why they make ſuch out-cries when ſuch ſuperſtitions are taken away: all this ariſeth from that ſelf-fulneſs and ſelf-righteouſneſs they perſwade themſelves of, by ſuch religious practices. How unacquainted are ſuch with the heavy weight of ſin, if they were, how inſufficient would they ſee theſe plaiſters for their wounds? They would call them miſerable comforters, and throw them away. When do you ſee any of theſe lying like the man of Jericho, wounded and half dead, deſiring oil to be poured in his wounds: therefore let ſuch be awakened from that deſperate condition they are in; let them ſee they run in vain, they worſhip in vain, they ſerve God in vain. Let them tollere & legere, take up the Scriptures, and reade thoſe many places that ſpeak againſt ſuch corrupt worſhip.