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ment converse with flesh and blood, this service is also fervent, intense, active, wise, and busy, according to the nature of things spiritual. Now, because God always perfectly intended it, yet because he less perfectly required it in the law of Moses, I say they fell short in both.
For, 1. They so rested in the outward action, that they thought themselves chaste, if they were no adulterers, though their eyes were wanton as kids, and their thoughts polluted as the springs of the wilderness, when a panther and a lioness descend to drink and lust; and if they did not rob the temple, they accounted it no sin if they murmured at the riches of religion; and Josephus reproves Polybius, for saying that Antiochus was punished for having a design of sacrilege; and therefore Tertullian says of them, they were “nec plenæ, nec adeo timendæ disciplinæ ad innocentiæ ve-ritatem;" this was “their righteousness” which Christ said unless we will “ exceed, we shall not enter into the kingdom of heaven," where all spiritual perfections are in state and excellency.
2. The other part of a spiritual worship is a fervour and a holy zeal of God's glory, greatness of desire, and quickness of action : of all this the Jews were not careful at all, excepting the zealots amongst them, and they were not only fervent but inflamed; and they had the earnestness of passion for the holy warmth of religion, and instead of an earnest charity they had a cruel discipline, and for fraternal correction they did destroy a sinning Israelite : and by both these evil states of religion they did “the work of the Lord deceitfully;" they either gave him the action without the heart, or zeal without charity, or religion without zeal, or ceremony without religion, or indifferency without desires; and then God is served by the outward man and not the inward; or by part of the inward and not all; by the understanding and not by the will; or by the will, when the affections are cold and the body unapt, and the lower faculties in rebellion, and the superior in disorder, and the work of God is left imperfect, and our persons ungracious, and our ends unacquired, and the state of a spiritual kingdom not at all set forward towards any hope or possibility of being obtained. All this Christ came to mend; and by his laws did make provision that God should be served entirely, according as God always designed, and accordingly required by his prophets, and particularly in my text, that his work be done sincerely, and our duty with great affection; and by these two provisions; both the intention and the extension are secured; our duty shall be entire, and it shall be perfect, we shall be neither lame nor cold, without a limb, nor without natural heat, and then “the work of the Lord will prosper in our hands :" but if we fail in either, we do “the Lord's work deceitfully," and then we are accursed. For so saith the Spirit of God, “Cursed be he, that doth the work of the Lord deceitfully."
1. Here then is the duty of us all : 1. God requires of us to serve hiin with an integral, entire, or a whole worship and religion. 2. God requires of us to serve him with earnest and intense affections ; the entire purpose of both which, I shall represent in its several parts by so many propositions. 3. I shall consider concerning the measures of zeal and its inordinations.
1. He that serves God with the body without the soul, serves God deceitfully. “My son, give me thy heart;" and though I cannot think that nature was so sacramental, as to point out the holy and mysterious Trinity by the triangle of the heart, yet it is certain that the heart of man is God's special portion, and every angle ought to point out towards him directly; that is, the soul of man ought to be presented to God, and given him as an oblation to the interest of his service.
1. For, to worship God with our souls confesses one of his glorious attributes; it declares him to be the searcher of hearts, and that he reads the secret purposes, and beholds the smallest arrests of fancy, and bends in all the flexures and intrigues of crafty people; and searches out every plot and trifling conspiracy against him, and against ourselves, and against our brethren.
2. It advances the powers and concernments of his providence, and confesses all the affairs of men, all their cabinets and their nightly counsels, their snares and two-edged mischiefs to be overruled by him ; for what he sees he judges, and what he judges he rules, and what he rules must turn to his glory; and of this glory he reflects rays and influences upon his servants, and it shall also turn to their good.
3. This service distinguishes our duty towards God from all our conversation with man, and separates the Divine commandments from the imperfect decrees of princes and republics : for these are satisfied by the outward work, and cannot take any other cognizance of the heart, and the will of man, but as himself is pleased to signify. He that wishes the ' fiscus' empty, and that all the revenues of the crown were in his counting-house, cannot be punished by the laws, unless himself become his own traitor and accuser; and therefore what man cannot discern, he must not judge, and must not require. But God sees it, and judges it, and requires it, and therefore reserves this as his own portion, and the chiefest feudal right of his crown.
4. He that secures the heart, secures all the rest; because this is the principle of all the moral actions of the whole man, and the hand obeys this, and the feet walk by its prescriptions; we eat and drink by measures which the soul desires and limits; and though the natural actions of men are not subject to choice and rule, yet the animal actions are under discipline; and although it cannot be helped that we shall desire, yet our desires can receive measures, and the laws of circumstances, and be reduced to order, and nature be changed into grace, and the actions animal (such as are, eating, drinking, laughing, weeping, &c.) shall become actions of religion; and those that are simply natural (such as, being hungry and thirsty) shall be adopted into the retinue of religion, and become religious by being ordered or chastised, or suffered, or directed ; and therefore God requires the heart, because he requires all; and all cannot be secured, without the principle be enclosed. But he that seals up a fountain, may drink up all the waters alone, and may best appoint the channel where it shall run, and what grounds it shall refresh.
5. That I may sum up many reasons in one; God by requiring the heart secures the perpetuity and perseverance of our duty, and its sincerity, and its integrity, and its perfection: for so also God takes account of little things; it being all one in the heart of man, whether maliciously it omits a duty in a small instance or in a great ; for although the expression hath yariety and degrees in it, in relation to those purposes of usefulness and charity whither God designs it,
yet the obedience and disobedience are all one, and shall be equally accounted for; and therefore the Jew Tryphon disputed against Justin, that the precepts of the Gospel were impossible to be kept, because it also requiring the heart of man, did stop every egression of disorders: for making the root holy and healthful, as the balsam of Judea, or the drops of manna in the evening of the sabbath; it also causes that nothing spring thence but gums fit for incense, and oblations for the altar of proposition, and a cloud of perfume fit to make atonement for our sins; and being united to the great sacrifice of the world, to reconcile God and man together. Upon these reasons you see it is highly fit that God should require it, and that we should pay the sacrifice of our hearts; and not at all think that God is satisfied with the work of the hands, when the affections of the heart are absent. He that prays because he would be quiet, and would fain be quit of it, and communicates for fear of the laws, and comes to church to avoid shame, and gives alms to be eased of an importunate beggar, or relieves his old parents because they will not die in their time, and provides for his children lest he be compelled by laws and shame, but yet complains of the charge of God's blessings; this man is a servant of the eyes of men, and offers parchment or a white skin in sacrifice, but the flesh and the inwards he leaves to be consumed by a stranger fire. And therefore, this is a deceit that robs God of the best, and leaves that for religion which men pare off: it is sacrilege, and brings a double curse.
2. He that serves God with the soul without the body, when both can be conjoined, “doth the work of the Lord deceitfully.”—Paphnutius, whose knees were cut for the testimony of Jesus, was not obliged to worship with the humble flexures of the bending penitents: and blind Bartimeus could not read the holy lines of the law, and therefore that part of the work was not his duty; and God shall not call Lazarus to account for not giving alms, nor St. Peter and St. John for not giving silver and gold to the lame man, nor Epaphroditus for not keeping his fasting-days when he had his sick
But when God hath made the body an apt minister to the soul, and hath given money for alms, and power to protect the oppressed, and knees to serve in prayer, and hands to serve our needs, then the soul alone is not to work; but
as Rachel gave her maid to Jacob, and she bore children to her lord upon her mistress's knees; and the children were reckoned to them both, because the one had fruitful desires, and the other a fruitful womb : so must the body serve the needs of the spirit; that what the one desires the other may effect, and the conceptions of the soul may be the productions of the body, and the body must bow when the soul worships, and the hand must help when the soul pities, and both together do the work of a holy religion; the body alone can never serve God without the conjunction and preceding act of the soul; and sometimes the soul without the body is imperfect and vain; for in some actions there is a body and a spirit, a material and a spiritual part: and when the action hath the same constitution that a man hath, without the act of both, it is as imperfect as a dead man; the soul cannot produce the body of some actions any more than the body can put life into it; and therefore an ineffective pity and a lazy counsel, an empty blessing and gay words, are but deceitful charity.
Quod peto, da, Cai; non peto consilium. Mart. 2. 30.
He that gave his friend counsel to study the law, when he desired to borrow twenty pounds, was not so friendly in his counsel as he was useless in his charity; spiritual acts can cure a spiritual malady, but if my body needs relief, because you cannot feed me with diagrams, or clothe me with Euclid's Elements, you must minister a real supply by a corporal charity to my corporal necessity. This proposition is not only useful in the doctrine of charity, and the virtue of religion, but in the professions of faith, and requires that it be public, open, and ingenuous. In matters of necessary duty it is not sufficient to have it to ourselves, but we must also have it to God, and all the world ; and as in the heart we believe, so by the mouth we confess unto salvation : he is an ill man that is only a Christian in his heart, and is not so in his profession and publications; and as your heart must not be wanting in any good professions and pretences, so neither must public profession be wanting in every good and necessary persuasion. The faith and the cause of God must be owned publicly; for if it be the cause of God, it will never bring us to shame. I do not say, whatever we think we must