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2. We are to enquire what it is to worsip God in Spirit and in Truth? And,

1. What is to be understood by worshipping God in Spirit? And the Answer to this is plain.

1. We worship God in Spirit, when we worship him with our Spirits or Minds. For we are capable of honouring and worshipping God two Ways, answerable to those two Parts of our Nature of which we are compounded, viz. Body and Spirit, that is, we are capable of worshipping God with Bodily Worship, which is the Worship of our Bodies, and with Spiritual Worship, which is the Worship of our Souls or Spirits.

The former is done by bowing our Knees · to him, by vocal Prayer and Thanksgivings,

by separating Places for his outward Service, and by frequenting Religious Affemblies there, and by doing all those Things whereby we make an outward Profession of serving and honouring God. But the other, that is, the Worship of our Spirits, is done by Spiritual Actions, of which we are confcious to our felves, and which God fees, but none else can; and these are, Reverent and Honourable Thoughts of him, Love of his infinite Goodness, Fear of his holy Juftice, Faith in his Word, Reliance upon his Wisdom, Power and Providence, and an hearty Resignation of our Wills to his Willy and Subjection to his Authority; these are


all the immediate Actions of our Minds and reasonable Natures; and when we are thus affected towards God, then we worship him with our Souls, that is, we make a real Ac. knowledgment of his high Perfections, by a Temper and Disposition of Mind that is suitable to every one of them.

2. There is yet something more included in worshipping God in Spirit, and that is, with all those Dispositions that are the proper Perfections of a Spirit, and which render our Spirits like to God, who is the most perfect Spirit; and those that I mean are Charity and Purity, which being added to Piety, or to those direct Acknowledgments of God's Perfections by Love and Faith, c. do make up that Worship of God in Spirit which our Saviour teacheth.

I told you that Goodness was one of the proper Perfections of a Spirit, and this consists chiefly in those two Virtues of Purity and Charity, which include all others. To worship God in Purity, is to worship him with a Mind pure from sensual and worldly Lusts, disengag'd from Luxury and Voluptuousness, from Ambition and Covetoufness, and from the Dominion of fleshly and worldly Desires, with a Spirit of Sobriery, Temperance, Contentedness, and Chastity, without which Virtues a Man cannot worship God in his Mind as he ought, because the contrary Dispositions hold his Spirit in



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Bondage to carnal and worldly Appetites, and will not let him ascend to heavenly Things, that is, to the Reverence and Love of God; of God, I say, who is an Object not only unlike, but contrary to those upon which a vicious Man's Affections are engaged. . To worship God in Charity, is to worship him with a Mind free from Hatred, Envy, and Revenge, with a Mind averse from doing the least Wrong to any Man, and disposed to do Good to all Men, to fuccour the Needy, to forgive Wrongs, to love Enemies, to pray for Persecutors, tổ promote the Welfare of all others in Things relating both to their present and their future Happiness. And thus to worship God

and charitable Mind, is to worThip him not only in Spirit, but with the proper and most excellent Perfections of a spiritual and reasonable Nature, or in those which make us like to the Father of Spirits. For the Meafure of that Likeness to God which is our Duty, is made to consist in Holiness, that is, in Purity and Charity, we are to purify our selves as he is pure, and we are to be merciful as our heavenly Father is merciful, and this is to be holy because God is holy.

The Sum is this: God is worshipped in Spirit when we acknowledge his Goodness, by loving him above all Things, and all his other Spiritual Perfections, by suitable Af


with a pure

fections in our felves, and when for his Sake we purify our selves from worldly and sensual Lusts, and are disposed by sincere Cha. rity and Good-will to do all good Offices to. wards every Man. And,

3. This is to be added also, to make the Worship of God in Spirit compleat, that this Piety and Virtue is to be constant and Habitual. For our Souls cannot be said to be well or ill qualified upon any other Act count, than as they are generally and habitually disposed; as their Constant and Natural Tenor is, so they may be said to be affected. An Irreligious Man may sometimes have a Fit of Piety; a Lustful Man may have his Times of reflecting upon his impure Life with Shame and Abhorrence; a Malicious and Uncharitable Man may now and then relent, and be touch'd with Compassion: But the Temper of our Minds is good or bad, according to that Bent and Disposition which prevails, and is become natural. And therefore to worship God in Spirit, is to be habitually pious in the Difpo. sition of our Minds towards God, and to serve him with that Purity from sensual and worldly Lusts, and that Charity towards all Men, which is constant, and, as it were,

is become the very Nature and Genius of our Minds. This is to worship God in Spirit.

2. This is also to worship him in Truth. For these Two Expressions do not signify

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two different Things, but one and the same Thing with different Respects; as if it had been taid, the Spiritual Worship is his true Worship, and not Outward Worship, but this not as Truth is opposed to Falshood, but as it is opposed to these two Things,

1. To that which is less perfect. And, 2. To Types and Figures.

1. To that which is less perfect. And fo it is opposed indeed to all External and Bodily Worship whatsoever, which is far lefs valuable in it felf, and less acceptable to God, than the Sacrifice of a Pious Mind, accompanied with Purity and Charity, but yet is necessary and acceptable too. He that loves God with all his Heart, makes à more real Acknowledgment of his Goodness, than by all the good words he can give him. He that bends his Will to the Will of God, doth really confess his Authority more effectually, than by bowing his Kiice to him, which is but Flattery without the other. He indeed honours God, who is so ravish'd with the Contemplation of the Divine Purity and Charity, that he learns of God to be pure and charitable himfelf, without this his verbal Praises would be Mockery.

2. This is said to be true Worship in Opposition to the Types and Figures of Moses's Law, because this is that folid and subitan. cial Way of serving God, which was prefi.


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