[2.] External worship is but a means to the internal ; as prayer, hearing, reading, receiving, tend to promote love, trust, heavcnly- mindedness, self-denial, mortification, purity of life and conversation. Now, as the means are only valuable with respect to their end, so are these duties of hearing, reading, singing. Diligence in the use of means is good, but those acts that are convei'sant about the end are better, — such as the love of God, and delight and trust in God ; for finis est nohilior mediis. Nay, amongst the internal acts, as they are means to one another, so the nearer respect they have to the last end, the more noble they are ; as faith is more noble than bare knowledge, because knowledge tendeth to faith, Ps. ix. 10 ; love than faith, he- cause faith tendeth to love, Gal. v. 6 ; 1 Cor. xiii. 13. Faith causeth love, and serveth as the bellows to enkindle this holy fire ; and in love, desire maketh way for delight, as its noblest act. And accordingly must all things be valued as they suit the great end, which is the en- joying of God.
[3.] A man doth not partake of the gospel blessing till he doth serve God in the spirit ; that is, till he be made partaker of the re- generating grace and actual influence of the Holy Spirit.
(1.) Of his regenerating grace : Rom. vii. 6, ' That we should serve in newness of the spirit, and not in oldness of the letter.' New life is the principle of evangelical obedience ; and when w^e are renewed by the Holy Ghost, we walk in newness of conversation. The gospel is a ministry of the Spirit, 2 Cor. iii. 8. It not only requireth duty, but giveth power to perform it. The letter of the law requireth, but givetli no principle or inclination to do it ; that is from regenerating grace, or the law written upon our hearts: John iii. 6, ' That which is born of Spirit, is spirit ;" that is, suited, inclined, disposed, fitted for a spiritual life.
(2.) Actual influence. He still worketh in us what is pleasing in Gods sight ; helpeth to mortify corruption : Rom. viii. 13, ' If ye through the Spirit do mortify the deeds of the body, ye shall live.' To perfect holiness, Heb. xiii. 21, that so we may serve God in all purity of life. We cannot get, nor keep, nor act, nor increase grace of our- selves, if forsaken by the Spirit of grace ; the foulest sins w^ould be- come our pleasure, and the most unquestionable duties our burden. If he withdraw his quickening influences, you can do nothing.
Use 1. It reproveth those that either do not worship God, or by halves, or not worship him in the Spirit.
1. It disproveth their confidence that do not worship God. There are an irreligious sort of men that neither call upon him in public or in private, in the family or in the closet, but wholly forget the God that made them, and at whose expense they are maintained and kept.
[1.] Let me reason with you as men. Wherefore had you reason- able souls, but to praise, and honour, and glorify your Creator and Preserver ? If you believe there is a God, why do you not call upon him ? The neglect of his worship argueth a doubting of his being. If there be such a supreme Lord, to whom you must one day give an account, how dare you live without him in the world ? All the crea- tures glorify him, Ps. cxlv. 10 ; they passively, but you have a heart and a tongue to glorify him actually, Man is the mouth of the crea-
23 A DESCRirTioN OF [Phil. III. 3.
tion, to return to God the praise of all that wisdom, glory, and power which is seen in the things tliat are made. Now, you should make one among the worshippers of God.
[2.] Let me reason with you as Christians. Are you a Christian, and have such advantages to know more of God, and will you be dumb and tongue-tied in his praise? Have you the discovery of the won- ders of iiis love in your redemption by Christ, and do you see no cause to own and acknowledge him ? Have you no necessities to bring to the throne of grace? In Christianity, you know his particular pro- vidence and redemption by Christ, and should you eat, and drink, and trade, and sleep, and never think of God ? Have you no pardon to sue out, no grace that you stand in need of, that you should live like a brute beast, go on in the circle of trade, business, comforts, and never think of God ? You ])rofess you know him, but in your works you deny him, and sin doubly, both against the light of reason and Christianity. All that are not avowed atheists must have some wor- ship.
2. It cutteth off their confidence that worship him by halves. They are of many sorts.
[1.] Home worship him in public, but never in private and secret ; though Christ hath given us direction to enter into our closets, Mat. vi. 6. And surely every Christian should make conscience of secret duties. There are many disputes about praying in families, though those that take their daily bread should seek God together ; but there can be no dispute about praying in secret, for the precept that re- quireth prayer first falleth upon single persons before it falleth upon families and churches : 1 Thes. v. 17, ' Pray without ceasing.' This cannot concern families and churches ; they are done at stated times, when they can conveniently meet ; but every man in secret is to be often with God. Christ was often alone: Mark i. 35, 'He went out into a solitary place, and there prayed.' Surely Christ had not such need to pray as we have, nor such need of retirement, his love to God being always fervent, and so in no danger of distraction. God poured out the Spirit that we might go apart and mourn over soul-distem- pers, Zech. xii. 10-14. Now, God's precious gifts are not given in vain. So, Acts X. 2, Cornelius ' prayed to God alway.' Therefore, certainly, secret prayer is a necessary duty of God's worship, to be observed by all that acknowledge God to be God, and the world to be ruled by his providence, or themselves to have any need of his grace and pardon, or hope for anything from him in the world to come. Therefore, if you have any sense of religion, or think you liave any need of particular commerce with God, you should make conscience of secret i)rayer.