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1. If it be God himself that thou seekest in his worship (sincerely) thou shalt find him: because thou hast chosen the better part, it shall not be taken from thee.¹⁴ Because thou hungerest and thirstest after him thou shalt be satisfied. What joyful news is this to the thirsty soul! 2. Thou art more welcome to God with these high desires; this holy ambition and aspiring of love is only acceptable to him. If all ordinances be nothing to thee without God, he will see that thou understandest the true use of ordinances, and put down thy name among his lovers, whom he cannot despise. He loveth not to see men debase their souls, to feed on husks and chaff with hypocrites, any more than to feed on filth and dirt, with sensualists and worldlings. As he accepted Solomon's prayer because he asked not for little things, but for great,¹⁵ so he is very much pleased with the soul, that is unsatisfied with all the world, and can be content with nothing lower or worse than God himself. 3. Nay, because thou seekest God himself, thou shalt have all things with him that are worth the having, Matt. vi. 33; Rom. viii. 28. When hypocrites have but the carcass and shadow, it is thou that shalt have the substantial food and joy. As they that were with Paul when he was converted, did hear the voice but saw no man, Acts ix. 7; so others shall hear the sound of the word, and the name of God, but it is thou that shalt see him by faith that is invisible, and feel the power and efficacy of all. Thou shalt hear God speak to thee, when he that sitteth in the same seat with thee, shall hear no more than the voice of man. It is he that seeketh after God in his ordinances, that is religious in good sadness, and is employed in a work, that is worthy of an immortal, rational soul. The delights of ordinances as they are performed by man, will savour of his imperfections, and taste of the instrument, and have a bitterness often mixed with the sweet; when the delight that cometh from God himself will be more pure. Ordinances are uncertain: you may have them to-day, and lose them to-morrow! when God is everlasting, and everlastingly to be enjoyed. O therefore take not up short of God, in any of his worship, but before you set upon it, call up your souls to mind the end, and tell them what you are going to do, that you miss not of the end for want of seeking it. The devil will give hypocritical worldlings leave to play them with the most excellent ordinances, if he can but keep God out of sight, even as you will let your children play them with a box of gold, as long as it is shut, and they see not what is within.

Direct. XI. Be laborious with your hearts in all God's worship to keep them employed on their duty; and be watchful over them, lest they slug or wander.¹⁶ Remember that it is heart work that you are principally about. And therefore see that your hearts be all the while at work. Take yourselves as idle when your hearts are idle. And if you take not pains with them, how little pains will they take in duty! If you watch them not, how quickly will they lie down, and forget what they are doing, and fall asleep when you are in treaty with God! How easily will they turn aside, and be thinking of impertinent vanities! Watch therefore unto prayer and every duty, 1 Pet. iv. 7; 2 Tim. iv. 5.

Direct. XII. Look up to heaven as that which all your duties tend to, that from thence you may fetch your encouraging motives. Do all as a means to life eternal; separate no duty from its reward and end. As the traveller remembereth whither he is going all the way, and a desired end doth make the foulest steps seem tolerable; so think in every prayer you put up, and in every duty, that it is all for heaven.

Direct. XIII. Depend upon the Spirit of God for help. You cannot seek God spiritually and acceptably without him. Think not that you are sufficient to worship God aright without his help. Where this is despised or neglected, you see what lamentable work is made by blind, corrupted nature in God's service. Sensual wretches that have not the Spirit, are fitter for any thing than to worship God.¹⁷ "If he that hath not the Spirit of Christ be none of his," Rom. viii. 9, then he that pretends to worship God without the Spirit of Christ, can ill think to be heard for the sake of Christ.

Direct. XIV. Look also to your tongues and the deportment of your bodies, that the whole man may worship God in holiness as he requireth. Pretend not your good meanings, nor the spirituality of your worship, to excuse you from worshipping also with your bodies. Your hearts must be first looked to; but your words and bodies must be next looked to; and if you regard not these, it is hardly credible that you regard your hearts. 1. Your words and gestures are the due expression of your hearts; and the heart will desire to express itself as it is. Many would express their hearts to be better than they are; and therefore good expressions are oft to be suspected. But few would express their hearts as worse than they are; and therefore bad appearances do seldom lie. 2. Your words and actions are needful to the due honouring of God. As evil words and actions do dishonour him, and the unseemly, disorderly performance of his service, is very injurious to such holy things; so your meet and comely words and gestures are the external beauty of the worship which you perform; and God should be served with the best. 3. Your words and gestures reflect much on your own hearts. As acts tend to the increase of the habits; so the external expressions tend to increase the internal affections, whether they be good or evil. 4. Your words and gestures must be regarded for the good of others, who see not your hearts, but by these expressions. And where many have communion in worshipping God, such acts of communion are of great regard.

CHAPTER II.
DIRECTIONS ABOUT THE MANNER OF WORSHIP, TO AVOID ALL CORRUPTIONS, AND FALSE, UNACCEPTABLE WORSHIPPING OF GOD

The lamentable contentions that have arisen about the manner of God's worship, and the cruelty, and blood, and divisions, and uncharitable revilings which have thence followed, and also the necessary regard that every christian must have to worship God according to his will, do make it needful that I give you some directions in this case.

Direct. I. Be sure that you seriously and faithfully practise that inward worship of God, in which the life of religion doth consist: as to love him above all, to fear him, believe him, trust him, delight in him, be zealous for him; and that your hearts be sanctified unto God, and set upon heaven and holiness: for this will be an unspeakable help to set you right in most controversies about the worshipping of God.¹⁸ Nothing hath so much filled the church with contentions, and divisions, and cruelties about God's worship, as the agitating of these controversies by unholy, unexperienced persons: when men that hate a holy life, and holy persons, and the holiness of God himself, must be they that dispute what manner of worship must be offered to God by themselves and others, and when the controversies about God's service are fallen into the hands of those that hate all serious serving of him, you may easily know what work they will make of it. As if sick men were to determine or dispute what meat and drink themselves and all other men must live upon, and none must eat but by their prescripts, most healthful men would think it hard to live in such a country. As men are within, so will they incline to worship God without. Outward worship is but the expression of inward worship; he that hath a heart replenished with the love and fear of God, will be apt to express it by such manner of worship, as doth most lively and seriously express the love and fear of God. If the heart be a stranger or an enemy to God, no marvel if such worship him accordingly. O could we but help all contenders about worship to the inward light, and life, and love, and experience of holy, serious christians, they would find enough in themselves, and their experiences, to decide abundance of controversies of this kind (though still there will be some, that require also other helps to decide them.) It is very observable in all times of the church, how in controversies about God's worship, the generality of the godly, serious people, and the generality of the ungodly and ludicrous worshippers, are ordinarily of differing judgments! and what a stroke the temper of the soul hath in the determination of such cases!

Direct. II. Be serious and diligent also in all those parts of the outward worship of God that all sober christians are agreed in. For if you be negligent and false in so much as you confess, your judgment about the controverted part is not much to be regarded. God is not so likely to direct profane ones and false-hearted hypocrites, and bless them with a sound judgment in holy things, (where their lives show that their practical judgments are corrupt,) as the sincere that obey him in that which he revealeth to them. We are all agreed that God's word must be your daily meditation and delight, Psal. i. 2; and that you should "speak of it lying down and rising up, at home and abroad," Deut. vi. 6-8; and that we must be constant, fervent, and importunate in prayer, both in public and private, 1 Thess. v. 17; Luke xviii. 1; James v. 16. Do you perform this much faithfully or not? If you do, you may the more confidently expect that God should further reveal his will to you, and resolve your doubts, and guide you in the way that is pleasing to him. But if you omit the duty that all are agreed on, and be unfaithful and negligent in what you know, how unmeet are you to dispute about the controverted circumstances of duty! To what purpose is it that you meddle in such controversies? Do you do it wilfully to condemn yourselves before God, and shame yourselves before men, by declaring the hypocrisy which aggravateth your ungodliness? What a loathsome and pitiful thing is it, to hear a man bitterly reproach those who differ from him in some circumstances of worship, when he himself never seriously worshipped God at all! when he meditateth not on the word of God, and instead of delighting in it, maketh light of it, as if it little concerned him; and is acquainted with no other prayer than a little customary lip-service! Is such an ungodly neglecter of all the serious worship of God, a fit person to fill the world with quarrels about the manner of his worship?

Direct. III. Differ not in God's worship from the common sense of the most faithful, godly christians, without great suspicion of your own understandings, and a most diligent trial of the case. For if in such practical cases the common sense of the faithful be against you, it is to be suspected that the teaching of God's Spirit is against you; for the Spirit of God doth principally teach his servants in the matter of worship and obedience.

The disadvantages of ungodly men in judging of holy worship.

There are several errors that I am here warning you to avoid: 1. The error of them that rather incline to the judgment of the ungodly multitude, who never knew what it was to worship God in spirit and truth. Consider the great disadvantages of these men to judge aright in such a case. (1.) They must judge them without that teaching of the Spirit, by which things spiritual are to be discerned, 1 Cor. ii. 13, 15. He that is blind in sin must judge of the mysteries of godliness. (2.) They must judge quite contrary to their natures and inclinations, or against the diseased habits of their wills: and if you call a drunkard to judge of the evil of drunkenness, or a whoremonger to judge of the evil of fornication, or a covetous, or a proud, or a passionate man to judge of their several sins, how partial will they be! And so will an ungodly man be in judging of the duties of godliness. You set him to judge of that which he hateth. 3. You set him to judge of that which he is unacquainted with: it is like he never thoroughly studied it; but it is certain he never seriously tried it, nor hath the experience of those, that have long made it a great part of the business of their lives. And would you not sooner take a man's judgment in physic, that hath made it the study and practice of his life, than a sick man's that speaketh against that which he never studied or practised, merely because his own stomach is against it? Or will you not sooner take the judgment of an ancient pilot about navigation, than one's that was never at sea? The difference is as great in this present case.

2. And I speak this also to warn you of another error, that you prefer not the judgment of a sect or party, or some few godly people, against the common sense of the generality of the faithful; for the Spirit of God is likelier to have forsaken a small part of godly people, than the generality, in such particular opinions, which even good men may be forsaken in: or if it be in greater things, it is more unreasonable and more uncharitable for me to suspect that most that seem godly are hypocrites and forsaken of God, than that a party or some few are so.

Direct. IV. Yet do not absolutely give up yourselves to the judgment of any in the worshipping of God, but only use the advice of men in a due subordination to the will of God, and the teaching of Jesus Christ. Otherwise you will set man in the place of God, and will reject Christ in his prophetical office, as much as using co-ordinate mediators is a rejecting him in his priestly office. None must be called master, but in subordination to Christ, because he is our Master, Matt. xxiii. 8-10.

Direct. V. Condemn not all that in others, which you dare not do yourselves; and practise not all that yourselves, which you dare not condemn in others.¹⁹ For you are more capable of judging in your own cases, and bound to do it with more exactness and diligent inquiry, than in the case of others. Ofttimes a rational doubt may necessitate you to suspend your practice, as your belief or judgment is suspended; when yet it will not allow you to condemn another whose judgment and practice hath no such suspension. Only you may doubt whether he be in the right, as you doubt as to yourself. And yet you may not therefore venture to do all that you dare not condemn in him; for then you must wilfully commit all the sins in the world, which your weakness shall make a doubt or controversy of.

Direct. VI. Offer God no worship that is clearly contrary to his nature and perfections, but such as is suited to him as he is revealed to you in his word. Thus Christ teacheth us, to worship God as he is: and thus God often calleth for holy worship, because he is holy.²⁰ 1. "God is a Spirit: therefore they that worship him, must worship him in spirit and in truth;" (which Christ opposeth to mere external ceremony or shadows;) "for the Father seeketh such to worship him," John iv. 23, 24. 2. God is incomprehensible, and infinitely distant from us: therefore worship him with admiration, and make not either visible or mental images of him, nor debase him by undue resemblance of him to any of his creatures.²¹ 3. God is omnipresent, and therefore you may every where lift up holy hands to him, 1 Tim. ii. 8. And you must always worship him as in his sight. 4. God is omniscient, and knoweth your hearts, and therefore let your hearts be employed and watched in his worship. 5. God is most wise, and therefore not to be worshipped ludicrously with toys, as children are pleased with to quiet them, but with wise and rational worship. 6. God is most great, and therefore to be worshipped with the greatest reverence and seriousness; and not presumptuously, with a careless mind, or wandering thoughts, or rude expressions. 7. God is most good and gracious, and therefore not to be worshipped with backwardness, unwillingness, and weariness, but with great delight. 8. God is most merciful in Christ, and therefore not to be worshipped despairingly, but in joyful hope. 9. God is true and faithful, and therefore to be worshipped believingly and confidently, and not in distrust and unbelief. 10. God is most holy, and therefore to be worshipped by holy persons, in a holy manner, and not by unholy hearts or lips, nor in a common manner, as if we had to do but with a man. 11. He is the Maker of your souls and bodies, and therefore to be worshipped both with soul and body. 12. He is your Redeemer and Saviour, and therefore to be worshipped by you as sinners in the humble sense of your sin and misery, and as redeemed ones in the thankful sense of his mercy, and all in order to your further cleansing, healing, and recovery. 13. He is your Regenerator and Sanctifier, and therefore to be worshipped not in the confidence of your natural sufficiency, but by the light, and love, and life of the Holy Ghost. 14. He is your absolute Lord, and the Owner of you and all you have, and therefore to be worshipped with the absolute resignation of yourself and all, and honoured with your substance, and not hypocritically, with exceptions and reserves. 15. He is your sovereign King, and therefore to be worshipped according to his laws, with an obedient kind of worship, and not after the traditions of men, nor the will or wisdom of the flesh.²² 16. He is your heavenly Father, and therefore all these holy dispositions should be summed up into the strongest love, and you should run to him with the greatest readiness, and rest in him with the greatest joy, and thirst after the full fruition of him with the greatest of your desires, and press towards him for himself with the most fervent and importunate suits. All these the very being and perfections of God will teach you in his worship: and therefore if any controverted worship be certainly contrary to any of these, it is certainly unwarranted and unacceptable unto God.

Direct. VII. Pretend not to worship God by that which is destructive, or contrary to the ends of worship. For the aptitude of it as a means to its proper end, is essential to it. Now the ends of worship are, 1. The honouring of God. 2. The edifying of ourselves in holiness, and delighting our souls in the contemplation and praises of his perfections. 3. The communicating this knowledge, holiness, and delight to others, and the increase of his actual kingdom in the world. (1.) Avoid then all that pretended worship which dishonoureth God (not in the opinion of carnal men, that judge of him by their own misguided imaginations, but according to the discovery of himself to us in his works and word). Many travellers that have conversed with the soberer heathen and Mahometan nations, tell us, that it is not the least hinderance of their conversion, and cause of their contempt of christianity, to see the christians that live about them, to worship God so ignorantly, irrationally, and childishly, as many of them do.²³ (2.) Affect most that manner of worship (cæteris paribus) which tendeth most to your own right information, and holy resolutions and affections, and to bring up your souls into nearer communion and delight in God: and not that which tendeth to deceive, or flatter, or divert you from him, nor to be in your ears as sounding brass, or a tinkling cymbal, or as one that is playing you a lesson of music; and tendeth not to make you better. (3.) Affect not that manner of worship which is an enemy to knowledge, and tendeth to keep up ignorance in the world: such as is a great part of the popish worship, especially their reading the Scriptures to the people in an unknown tongue, and celebrating their public prayers, and praises, and sacraments in an unknown tongue, and their seldom preaching, and then teaching the people to take up with a multitude of toyish ceremonies, instead of knowledge and rational worship. Certainly that which is an enemy to knowledge, is an enemy to all holiness and true obedience, and to the ends of worship, and therefore is no acceptable worshipping of God. (4.) Affect not that pretended worship which is of itself destructive of true holiness: such as is the preaching of false doctrine, not according to godliness, and the opposition and reproaching of a holy life and worship, in the misapplication of true doctrine; and then teaching poor souls to satisfy themselves with their mass, and mass ceremonies, and an image of worship, instead of serious holiness, which is opposed: Prov. xxiv. 24, "He that saith to the wicked, Thou art righteous, him shall the people curse, nations shall abhor him." And if this be done as a worship of God, you may hence judge how acceptable it will be: Isa. v. 20, "Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!" To make people believe that holiness is but hypocrisy, or a needless thing, or that the image of holiness is holiness itself, or that there is no great difference between the godly and ungodly, doth all tend to men's perdition, and to damn men by deceiving them, and to root out holiness from the earth. See Ezek. xxii. 26; xliv. 23; Jer. xv. 19. "If thou take forth the precious from the vile, thou shalt be as my mouth," Mal. iii. 18; Psal. i.; xv. (5.) Affect not a dead and heartless way of worship, which tendeth not to convince and waken the ungodly, nor to make men serious as those that have to do with God.

Direct. VIII. Let the manner of your worshipping God be suited to the matter that you have in hand. Remember that you are speaking either to or of the eternal God; that you are employed about the everlasting salvation of your own or others' souls; that all is high and holy that you have to do: see then that the manner be answerable hereunto.

Direct. IX. Offer God nothing as a part of worship which is a lie; much less so gross a lie as to be disproved by the common senses and reason of all the world. God needeth not our lie unto his glory.²⁴ What worship then do papists offer him in their mass, who take it for an article of their faith, that there is no bread or wine left after the consecration, it being all transubstantiate into the very body and blood of Christ? And when the certainty of all men's senses is renounced, then all certainty of faith and all religion is renounced; for all presuppose the certainty of sense.

Direct. X. Worship not God in a manner that is contrary to the true nature, and order, and operations of a rational soul. I mean not to the corrupted nature of man, but to nature as rational in itself considered. As, 1. Let not your mere will and inclination overrule your understandings; and say not as blind lovers do, I love this, but I know not why; or children that eat unwholesome meat, because they love it.²⁵ 2. Let not passion overtop your reason: worship God with such a zeal as is according to knowledge. 3. Let not your tongues lead your hearts, much less overgo them: words may indeed reflect upon the heart, and warm it more; but that is but the secondary use: the first is to be the expressions of the heart: you must not speak without or against your hearts, (that is, falsely,) that by so speaking you may better your hearts (and make the words true, that at first were not true); unless it be when your words are but reading recitations or narratives, and not spoken of yourselves. The heart was made to lead the tongue, and the tongue to express it, and not to lead it. Therefore speak not to God either the words of a parrot, which you do not understand, or the words of a liar or hypocrite, which express not the meaning, or desires, or feeling of your hearts: but first understand and feel what you should speak, and then speak that which you understand and feel.

Quest. How then can a prayer be lawful that is read or heard from a book?

Answ. There is in reading the eye, and in hearing the ear, that is first to affect the heart, and then the tongue is to perform its office. And though it be sudden, yet the passage to the heart is first, and the passage from the heart is last: and the soul is quick, and can quickly thus both receive and be affected and express itself. And the case is the same in this, whether it be from a book, or from the words of another without book: for the soul must do the same, as quickly, in joining with another that speaketh before us, without a book as with it.

How far the Scripture is the law or rule of worship and discipline, and how far not.

Direct. XI. Understand well how far Christ hath given a law and a rule for worship to his church in the holy Scriptures, and so far see that you take it as a perfect rule, and swerve not from it by adding or diminishing. This is a matter of great importance by reason of the danger of erring on either side. 1. If you think that the Scripture containeth not any law or rule of worship at all, or not so much as indeed it doth, you will deny a principal part of the office of Christ, as the King and Teacher of the church, and will accuse his laws of insufficiency, and be tempted to worship him with a human kind of worship, and to think yourselves at liberty to worship him according to your own imaginations, or change his worship according to the fashion of the age or the country where you are. And on the other side, if you think that the Scripture is a law and rule of worship, more particular than Christ intended it, you will involve yourselves and others in endless scruples and controversies, and find fault with that which is lawful and a duty, because you find it not particularly in the Scripture: and therefore it is exceeding needful to understand how far it is intended to be herein our law and rule, and how far not: to handle this fully would be a digression, but I shall briefly answer it.

1. No doubt but Christ is the only universal Head and Lawgiver to his church.²⁶ And that legislation is the first and principal part of government: and therefore if he had made no laws for his church, he were not the full governor of it. And therefore he that arrogateth this power to himself to be lawgiver to the church universal (as such) doth usurp the kingly office of Christ, and committeth treason against his government; (unless he can prove that Christ hath delegated to him this chief part of his government, which none can do;) there being no universal lawgiver to the church but Christ, (whether pope or council,) no law that is made by any mere man can be universally obligatory. Therefore seeing the making of all universal laws doth belong only to Christ, we may be sure that he hath perfectly done it; and hath left nothing out of his laws that was fit to be there, nor nothing at liberty that was fit to be determined and commanded. Therefore whatsoever is of equal use or consideration to the universal church, as it is to any one part of it, and to all times as it is to any time of the church, should not be made a law by man to any part of the church, if Christ have not made it a law to the whole: because else they accuse him of being defective in his laws, and because all his subjects are equally dependent on him as their King and Judge. And no man must step into his throne pretending to amend his work which he hath done amiss, or to make up any wants which the chief Lawgiver should have made up.

2. These laws of Christ for the government of his church, are fully contained in the holy Scriptures; for so much as is in nature, is there also more plainly expressed than nature hath expressed it. All is not Christ's law that is any way expressed in Scripture; but all Christ's laws are expressed in the Scriptures; not written by himself, but by his Spirit in his apostles, whom he appointed and sent to teach all nations to observe whatever he commanded them, Matt. xxviii. 20: who being thus commissioned and enabled fully by the Spirit to perform it, are to be supposed to have perfectly executed their commission; and to have taught whatsoever Christ commanded them, and no more as from Christ: and therefore as they taught that present age by voice, who could hear them, so they taught all ages after to the end of the world by writing, because their voice was not by them to be heard.

3. So far then as the Scripture is a law and rule, it is a perfect rule; but how far it is a law or rule, its own contents and expressions must determine. As, (1.) It is certain that all the internal worship of God (by love, fear, trust, desire, &c.) is perfectly commanded in the Scriptures. (2.) The doctrine of Christ which his ministers must read and preach is perfectly contained in the Scriptures. (3.) The grand and constantly necessary points of order in preaching, are there also expressed: as that the opening of men's eyes, and the converting of them from the power of Satan to God, be first endeavoured, and then their confirmation and further edification, (4.) Also that we humble ourselves before God in the confession of our sins. (5.) And that we pray to God in the name of Christ for mercy for ourselves and others. (6.) That we give God thanks for his mercies to the church, ourselves, and others. (7.) That we praise God in his excellencies manifested in his word and works of creation and providence. (8.) That we do this by singing psalms with holy joyfulness of heart. (9.) The matter and order of the ordinary prayers and praises of christians is expressed in the Scripture (as which parts are to have precedency in our estimation and desire, and ordinarily in our expressions). (10.) Christ himself hath determined that by baptizing them into the name of the Father, the Son, and the Holy Ghost, men be solemnly entered into his covenant, and church, and state of christianity. (11.) And he hath himself appointed that his churches hold communion with him and among themselves, in the eucharistical administration of the sacrament of his body and blood, represented in the breaking, delivering, receiving, and eating the consecrated bread, and in the pouring out, delivering, receiving, and drinking the consecrated wine. (12.) And as for the mutable, subservient circumstances, and external expressions, and actions, and orders, which were not fit to be, in particular, the matter of a universal law, but are fit in one place, or at one time, and not another, for these he hath left both in nature and Scripture such general laws, by which upon emergent occasions they may be determined; and by particular providences he fitteth things, and persons, and times, and places, so as that we may discern their agreeableness to the descriptions in his general laws: as that all things be done decently, in order, and to edification, and in charity, unity, and peace. And he hath forbidden generally doing any thing undecently, disorderly, to the hurt or destruction of our brethren, even the weak, or to the division of the church.²⁷ (13.) And many things he hath particularly forbidden in worship: as making to ourselves any graven image, &c. and worshipping angels, &c.²⁸