6. Spiritual worship is performed with acting spiritual habits. When all the living springs of grace are opened, as the fountains of the deep were in the deluge, the soul and all that is within it, all the spiritual impresses of God upon it, erect themselves to “bless his holy name.”514 This is necessary to make a worship spiritual. As natural agents are determined to act suitable to their proper nature, so rational agents are to act conformable to a rational being. When there is a conformity between the act and the nature whence it flows, it is a good act in its kind; if it be rational, it is a good rational act, because suitable to its principle; as a man endowed with reason must act suitable to that endowment, and exercise his reason in his acting; so a Christian endued with grace, must act suitable to that nature, and exercise his grace in his acting. Acts done by a natural inclination are no more human acts than the natural acts of a beast may be said to be human; though they are the acts of a man, as he is the efficient cause of them, yet they are not human acts, because they arise not from that principle of reason which denominates him a man. So acts of worship performed by a bare exercise of reason, are not christian and spiritual acts, because they come not from the principle which constitutes him a Christian; reason is not the principle, for then all rational creatures would be Christians. They ought, therefore, to be acts of a higher principle, exercises of that grace whereby Christians are what they are; not but that rational acts in worship are due to God, for worship is due from us as men, and we are settled in that rank of being by our reason. Grace doth not exclude reason, but ennobles it, and calls it up to another form; but we must not rest in a bare rational worship, but exert that principle whereby we are Christians. To worship God with our reason, is to worship him as men; to worship God with our grace is to worship him as Christians, and so spiritually; but to worship him only with our bodies, is no better than brutes. Our desires of the word are to issue from the regenerate principle (1 Pet. ii. 2): “As new‑born babes desire the sincere milk of the word;” it seems to be not a comparison, but a restriction. All worship must have the same spring, and be the exercise of that principle, otherwise we can have no communion with God. Friends that have the same habitual dispositions, have a fundamental fitness for an agreeable converse with one another; but if the temper wherein their likeness consists be languishing, and the string out of tune, there is not an actual fitness; and the present indisposition breaks the converse, and renders the company troublesome. Though we may have the habitual graces which compose in us a resemblance to God, yet for want of acting those suitable dispositions, we render ourselves unfit for his converse, and make the worship, which is fundamentally spiritual, to become actually carnal. As the will cannot naturally act to any object but by the exercise of its affections, so the heart cannot spiritually act towards God but by the exercise of graces. This is God’s music (Eph. v. 19): “Singing and making melody to God in your hearts.” Singing and all other acts of worship are outward, but the spiritual melody is “by grace in the heart” (Col. iii. 16): this renders it a spiritual worship; for it is an effect of the fulness of the spirit in the soul, as (ver. 19), “But be filled with the Spirit.” The overflowing of the Spirit in the heart, setting the soul of a believer thus on work to make a spiritual melody to God, shows that something higher than bare reason is put in tune in the heart. Then is the fruit of the garden pleasant to Christ, when the Holy Spirit, “the north and south wind, blow upon the spices,” and strike out the fragrancy of them.515 Since God is the Author of graces, and bestows them to have a glory from them, they are best employed about him and his service. It is fit he should have the cream of his own gifts. Without the exercise of grace we perform but a work of nature, and offer him a few dry bones without marrow. The whole set of graces must be one way or other exercised. If any treble be wanting in a lute, there will be great defect in the music. If any one spiritual string be dull, the spiritual harmony of worship will be spoiled. And therefore;
1. Faith must be acted in worship; a confidence in God. A natural worship cannot be performed without a natural confidence in the goodness of God; whosoever comes to him, must regard him as a rewarder, and a faithful Creator.516 A spiritual worship cannot be performed without an evangelical confidence in him as a gracious Redeemer. To think him a tyrant, meditating revenge, damps the soul; to regard him as a gracious king, full of tender bowels, spirits the affections to him. The mercy of God is the proper object of trust (Psalm xxxiii. 18): “The eye of the Lord is upon them that fear him, upon them that hope in his mercy.” The worship of God in the Old Testament is most described by fear; in the New Testament by faith. Fear, or the worship of God, and hope in his mercy are linked together; when they go hand in hand, the accepting eye of God is upon us; when we do not trust, we do not worship. Those of Judah had the temple‑worship among them, especially in Josiah’s time (Zeph. iii. 2), the time of that prophecy; yet it was accounted no worship, because no trust in the worshippers. Interest in God cannot be improved without an exercise of faith. The gospel‑worship is prophesied of, to be a confidence in God, as in a husband more than in a lord (Hos. ii. 16): “Thou shalt call me Ishi, and shalt call me no more Baali.” “Thou shalt call me;” that is, thou shalt worship me, worship being often comprehended under invocation. More confidence is to be exercised in a husband or father, than in a lord or master. If a man have not faith, he is without Christ; and though a man be in Christ by the habit of faith, he performs a duty out of Christ without an act of faith: without the habit of faith, our persons are out of Christ; and without the exercise of faith, the duties are out of Christ. As the want of faith in a person is the death of the soul, so the want of faith in a service is the death of the offering. Though a man were at the cost of an ox, yet to kill it without bringing it to the “door of the tabernacle,” was not a sacrifice, but a murder (Lev. xvii. 3, 4). The tabernacle was a type of Christ, and a look to him is necessary in every spiritual sacrifice. As there must be faith to make any act an act of obedience, so there must be faith to make any act of worship spiritual. That service is not spiritual that is not vital; and it cannot be vital without the exercise of a vital principle; all spiritual life is “hid in Christ,” and drawn from him by faith (Gal. ii. 20). Faith, as it hath relation to Christ, makes every act of worship a living act, and, consequently, a spiritual act. Habitual unbelief cuts us off from the body of Christ (Rom. xi. 20): “Because of unbelief they were broken off;” and a want of actuated belief breaks us off from a present communion with Christ in spirit. As unbelief in us hinders Christ from doing any mighty work, so unbelief in us hinders us from doing any mighty spiritual duty; so that the exercise of faith, and a confidence in God, is necessary to every duty.
2. Love must be acted to render a worship spiritual. Though God commanded love in the Old Testament, yet the manner of giving the law bespoke more of fear than love. The dispensation of the law was with fire, thunder, &c., proper to raise horror, and benumb the spirit; which effect it had upon the Israelites, when they desired that God would speak no more to them. Grace is the genius of the gospel, proper to excite the affection of love. The law was given by the “disposition of angels,” with signs to amaze; the gospel was ushered in with the “songs of angels,” composed of peace and good‑will, calculated to ravish the soul. Instead of the terrible voice of the law, “Do this and live,” the comfortable voice of the gospel is, “Grace, grace!” Upon this account the principle of the Old Testament was fear, and the worship often expressed by the fear of God. The principle of the New Testament is love. The Mount Sinai gendereth to bondage (Gal. iv. 44); Mount Sion, from whence the gospel or evangelical law goes forth, gendereth to liberty; and therefore the “spirit of bondage unto fear,” as the property of the law, is opposed to the state of adoption,