The Existence and Attributes of God, Volumes 1 and 2

by Stephen Charnock

1. This legal service is called flesh in Scripture, in opposition to the gospel, which is called spirit.The ordinances of the law, though of divine institution, are dignified by the apostle with no better atitle than carnal ordinances,[436] and a carnal command:[437] but the gospel is called the ministration of the Spirit, as being attended with a special and spiritual efficacy on the minds of men.[438] And when the degenerate Galatians, after having tasted of the pure streams of the gospel, turned about to drink of the thicker streams of the law, the apostle tells them, that they begun in the spirit and would now be made perfect in the flesh;[439] they would leave the righteousness of faith for a justification by works.The moral law, which is in its own nature spiritual,[440] in regard of the abuse of it, in expectation of justification by the outward works of it, is called flesh: much more may the ceremonial administration, which was never intended to run parallel with the moral, nor had any foundation in nature as the other had.That whole economy consisted in sensible and material things, which only touched the flesh: it is called the letter and the oldness of the letter;[441] as letters, which are but empty sounds of themselves, but put together and formed into words, signify something to the mind of the hearer or reader: an old letter, a thing of no efficacy upon the spirit, but as a law written upon paper. The gospel hath an efficacious spirit attending it, strongly working upon the mind and will, and moulding the soul into a spiritual frame for God, according to the doctrine of the gospel; the one is old and decays, the other is new and increaseth daily.And as the law itself is called flesh, so the observers of it and resters in it are called Israel after the flesh;[442] and the evangelical worshipper is called a Jew after the spirit (Rom. ii. 29).They were Israel after the flesh as born of Jacob, not Israel after the spirit as born of God; and therefore the apostle calls them Israel and not Israel;[443] Israel after a carnal birth, not Israel after a spiritual; Israel in the circumcision of the flesh, not Israel by a regeneration of the heart.

2. The legal ceremonies were not a fit means to bring the heart into a spiritual frame.They had a spiritual intent; the rock and manna prefigured the salvation and spiritual nourishment by the Redeemer.[444] The sacrifices were to point them to the justice of God in the punishment of sin, and the mercy of God in substituting them in their steads, as types of the Redeemer and the ransom by his blood. The circumcision of the flesh was to instruct them in the circumcision of the heart: they were flesh in regard of their matter, weakness and cloudiness, spiritual in regard of their intent and signification; they did instruct, but not efficaciously work strong spiritual affections in the soul of the worshipper.They were weak and beggarly elements;[445] had neither wealth to enrich nor strength to nourish the soul:they could not perfect the comers to them, or put them into a frame agreeable to the nature of God,[446] nor purge the conscience from those dead and dull dispositions which were by nature in them:[447] being carnal they could not have an efficacy to purify the conscience of the offerer and work spiritual effects:had they continued without the exhibition of Christ, they could never have wrought any change in us or purchasedany favor for us.[448] At the best they were but shadows, and came inexpressibly short of the efficacy of that person and state whose shadows they were. The shadow of a man is too weak to perform what the man himself can do, because it wants the life, spirit, and activity of the substance: the whole pomp and scene was suited more to the sensitive than the intellectual nature; and, like pictures, pleased the fancy of children rather than improved their reason.The Jewish state was a state of childhood,[449] and that administration a pedagogy.[450] The law was a schoolmaster fitted for their weak and childish capacity, and could no more spiritualize the heart, than the teachings in a primer‑school can enable the mind, and make it fit for affairs of state; and because they could not better the spirit, they were instituted only for a time, as elements delivered to an infant age, which naturally lives a life of sense rather than a life of reason. It was also a servile state, which doth rather debase than elevate the mind; rather carnalize than spiritualize the heart: besides, it is a sense of mercy that both melts and elevates the heart into a spiritual frame:“There is forgiveness with thee, that thou mayest be feared;”[451] and they had, in that state, but some glimmerings of mercy in the daily bloody intimations of justice. There was no sacrifice for some sins, but a cutting off without the least hints of pardon; and in the yearly remembrance of sin there was as much to shiver them with fear, as to possess them with hopes; and such a state which always held them under the conscience of sin, could not produce a free spirit, which was necessary for a worship of God according to his nature.

3. In their use they rather hindered than furthered a spiritual worship. In their own nature they did not tend to the obstructing a spiritual worship, for then they had been contrary to the nature of religion, and the end of God who appointed them; nor did God cover the evangelical doctrine under the clouds of the legal administration, to hinder the people of Israel from perceiving it, but because they were not yet capable to bear the splendor of it, had it been clearly set before them.The shining of the face of Moses was too dazzling for their weak eyes, and therefore there was a necessity of a veil, not for the things themselves, but the “weakness of their eyes.”[452] The carnal affections of that people sunk down into the things themselves; stuck in the outward pomp, and pierced not through the veil to the spiritual intent of them; and by the use of them without rational conceptions, they besotted their minds and became senseless of those spiritual motions required of them. Hence came all their expectations of a carnal Messiah; the veil of ceremonies was so thick, and the film upon their eyes so condensed, that they could not look through the veil to the Spirit of Christ; they beheld not the heavenly Canaan for the beauty of the earthly; nor minded the regeneration of the spirit, while they rested upon the purifications of the flesh; the prevalency of sense and sensitive affections diverted their minds from inquiring intothe intent of them. Sense and matter are often clogs to the mind, and sensible objects are the same often to spiritual motions. Our souls are never more raised than when they are abstracted from the entanglements of them. A pompous worship, made up of many sensible objects, weakens the spirituality of religion. Those that are most zealous for outward, are usually most cold and indifferent in inward observances; and those that overdo in carnal modes, usually underdo in spiritual affections.This was the Jewish state.[453] The nature of the ceremonies being pompous and earthly by their show and beauty, meeting with their weakness and childish affections, filled their eyes with an outward lustre, allured their minds and detained them from seeking things higher and more spiritual; the kernel of those rights lay concealed in a thick shell; the spiritual glory was little seen; and the spiritual sweetness little tasted. Unless the Scripture be diligently searched, it seems to transfer the worship of God from the true faith and the spiritual motions of the heart, and stake it down to outward observances, and the opus operatum. Besides, the voice of the law did only declare sacrifices, and invited the worshippers to them with a promise of the atonement of sin, turning away the wrath of God. It never plainly acquainted them that those things were types and shadows of something future; that they were only outward purifications of the flesh; it never plainly told them, at the time of appointing them, that those sacrifices could not abolish sin, and reconcile them to God. Indeed, we see more of them since their death and dissection, in that one Epistle to the Hebrews, than can be discerned in the five books of Moses. Besides, man naturally affects a carnal life, and therefore affects a carnal worship; he designs the gratifying his sense, and would have a religion of the same nature. Most men have no mind to busy their reasons about the things of sense, and are naturally unwilling to raise them up to those things which are allied to the spiritual nature of God; and therefore the more spiritual any ordinance is, the more averse is the heart of man to it.There is a simplicity of the gospel from which our minds are easily corrupted by things that pleasure the sense, as Eve was by the curiosity of her eyes, and the liquorishness of her palate.[454] From this principle hath sprung all the idolatry in the world.The Jews knew they had a God who had delivered them, but they would have a sensible God to go before them;[455] and the papacy at this day is a witness of the truth of this natural corruption.

4. Upon these accounts, therefore, God never testified himself well pleased with that kind of worship. He was not displeased with them, as they were his own institution, and ordained for the representing (though in an obscure manner) the glorious things of the gospel; nor was he offended with those people’s observance of them; for, since he had commanded them, it was their duty to perform them, and their sin to neglect them; but he was displeased with them as they were practised by them, with souls as morally carnal in the practices, as the ceremonies were materially carnalin their substance. It was not their disobedience to observe them; but it was a disobedience, and a contempt of the end of the institution to rest upon them; to be warm in them, and cold in morals; they fed upon the bone and neglected the marrow; pleased themselves with the shell, and sought not for the kernel; they joined not with them the internal worship of God; fear of him, with faith in the promised Seed, which lay veiled under those coverings (Hos. vi. 6); “I desired mercy, and not sacrifice; and the knowledge of God more than burnt‑offerings;” and therefore he seems sometimes weary of his own institutions, and calls them not his own, but their sacrifices, their feasts (Isa. i. 11, 14): they were his by appointment, theirs by abuse; the institution was from his goodness and condescension, therefore his; the corruption of them was from the vice of their nature, therefore theirs.He often blamed them for their carnality in them; showed his dislike of placing all their religion in them; gives the sacrificers, on that account, no better a title than that of the princes of Sodom and Gomorrah;[456] and compares the sacrifices themselves to the “cutting off a dog’s neck,” “swine’s blood,” and “the murder of a man.”[457] And indeed God never valued them, or expressed any delight in them; he despised the feasts of the wicked (Amos v. 21); and had no esteem for the material offerings of the godly (Psalm l. 13): “Will I eat the flesh of bulls, or drink the blood of goats?” which he speaks to his saints and people, before he comes to reprove the wicked; which he begins (ver. 16), “But to the wicked, God said,” &c. So slightly he esteems them, that he seems to disown them to be any part of his command, when he brought his people out of the land of Egypt (Jer. vii. 21): “I spake not to your fathers, nor commanded them concerning burnt‑offerings and sacrifices.” He did not value and regard them, in comparison with that inward frame which he had required by the moral law; that being given before the law of ceremonies, obliged them, in the first place, to an observance of those precepts. They seemed to be below the nature of God, and could not of themselves please him. None could in reason persuade themselves that the death of a beast was a proportionable offering for the sin of a man, or ever was intended for the expiation of transgression. In the same rank are all our bodily services under the gospel; a loud voice without spirit, bended bulrushes without inward affections, are no more delightful to God, than the sacrifices of animals; it is but a change of one brute for another of a higher species; a mere brute for that part of man which hath an agreement with brutes; such a service is a mere animal service, and not spiritual.

5. And therefore God never intended that sort of worship to be durable, and had often mentioned the change of it for one more spiritual. It was not good or evil in itself; whatsoever goodness it had was solely derived to it by institution, and therefore it was mutable. It had no conformity with the spiritual nature of God who was to be worshipped, nor with the rational nature of man who was to worship; and therefore he often speaks of taking away the newmoons, and feasts, and sacrifices, and all the ceremonial worship, as things he took no pleasure in, to have a worship more suited to his excellent nature; but he never speaks of removing the gospel administration, and the worship prescribed there, as being more agreeable to the nature and perfections of God, and displaying them more illustriously to the world.The apostle tells us, it was to be “disannulled because of its weakness;”[458] a determinate time was fixed for its duration, till the accomplishment of the truth figured under that pedagogy.[459] Some of the modes of that worship being only typical, must naturally expire and be insignificant in their use, upon the finishing of that by the Redeemer, which they did prefigure: and other parts of it, though God suffered them so long, because of the weakness of the worshipper, yet because it became not God to be always worshipped in that manner, he would reject them, and introduce another more spiritual and elevated.“Incense and a pure offering” should be offered everywhere unto his name.[460] He often told them he would make a “new covenant by the Messiah,” and the old should be rejected;[461] that the “former things should not be remembered, and the things of old no more considered,” when he should do “a new thing in the earth.”[462] Even the ark of the covenant, the symbol of his presence, and the glory of the Lord in that nation, should not any more be remembered and visited;[463] that the temple and sacrifices should be rejected, and others established;that the order of the Aaronical priesthood should be abolished, and that of Melchizedek set up in the stead of it, in the person of the Messiah, to endure forever;[464] that Jerusalem should be changed; a new heaven and earth created; a worship more conformable to heaven, more advantageous to earth. God had proceeded in the removal of some parts of it, before the time of taking down the whole furniture of this house; the pot of manna was lost; Urim and Thummim ceased; the glory of the temple was diminished; and the ignorant people wept at the sight of the one, without raising their faith and hope in the consideration of the other, which was promised to be filled with a spiritual glory. And as soon as ever the gospel was spread in the world, God thundered out his judgments upon that place in which he had fixed all those legal observances; so that the Jews, in the letter and flesh, could never practise the main part of their worship, since they were expelled from that place where it was only to be celebrated.It is one thousand six hundred years since they have been deprived of their altar, which was the foundation of all the Levitical worship, and have wandered in the world without a sacrifice, a prince, or priest, an ephod or teraphim.[465] And God fully put an end to it in the command he gave to the apostles, and in them to us, in the presence of Moses and Elias, to hear his Son only (Matt. xvii. 5): “Behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.” And at the death of our Saviour, testified it to that whole nation and the world, by the rending in twain the veil of the temple. The whole frame of that service,which was carnal, and, by reason of the corruption of man, weakened, is nulled; and a spiritual worship is made known to the world, that we might now serve God in a more spiritual manner, and with more spiritual frames.

Prop. VI. The service and worship the gospel settles is spiritual, and the performance of it more spiritual. Spirituality is the genius of the gospel, as carnality was of the law; the gospel is therefore called spirit; we are abstracted from the employments of sense, and brought nearer to a heavenly state. The Jews had angels’ bread poured upon them; we have angels’ service prescribed to us, the praises of God, communion with God in spirit, through his Son Jesus Christ, and stronger foundations for spiritual affections.It is called a “reasonable service;”[466] it is suited to a rational nature, though it finds no friendship from the corruption of reason. It prescribes a service fit for the reasonable faculties of the soul, and advanceth them while it employs them.The word reasonable may be translated “word‑service,”[467] as well as reasonable service; an evangelical service, in opposition to a law service. All evangelical service is reasonable, and all truly reasonable service is evangelical.

The matter of the worship is spiritual; it consists in love of God, faith in God, recourse to his goodness, meditation on him, and communion with him. It lays aside the ceremonial, spiritualizeth the moral. The commands that concerned our duty to God, as well as those that concerned our duty to our neighbor, were reduced by Christ to their spiritual intention.The motives are spiritual; it is a state of more grace, as well as of more truth,[468] supported by spiritual promises, beaming out in spiritual privileges; heaven comes down in it to earth, to spiritualize earth for heaven. The manner of worship is more spiritual; higher flights of the soul, stronger ardors of affection, sincerer aims at his glory; mists are removed from our minds, clogs from the soul, more of love than fear; faith in Christ kindles the affections, and works by them. The assistances to spiritual worship are greater. The Spirit doth not drop, but is plentifully poured out. It doth not light sometimes upon, but dwells in the heart. Christ suited the gospel to a spiritual heart, and the Spirit changeth the carnal heart to make it fit for a spiritual gospel. He blows upon the garden, and causes the spices to flow forth; and often makes the soul in worship like the chariots of Aminadab, in a quick and nimble motion. Our blessed Lord and Saviour, by his death, discovered to us the nature of God; and after his ascension sent his Spirit to fit us for the worship of God, and converse with him. One spiritual evangelical believing breath is more delightful to God than millions of altars made up of the richest pearls, and smoking with the costliest oblations, because it is spiritual; and a mite of spirit is of more worth than the greatest weight of flesh: one holy angel is more excellent than a whole world of mere bodies.

Prop. VII. Yet the worship of God with our bodies is not to be rejected upon the account that God requires a spiritual worship. Though we must perform the weightier duties of the law, yet we arenot to omit and leave undone the lighter precepts, since both the magnalia and minutula legis, the greater and the lesser duties of the law, have the stamp of divine authority upon them. As God under the ceremonial law did not command the worship of the body and the observation of outward rites without the engagement of the spirit, so neither doth he command that of the spirit without the peculiar attendance of the body. The Schwelksendians denied bodily worship; and the indecent postures of many in public attendance intimate no great care either of composing their bodies or spirits.A morally discomposed body intimates a tainted heart. Our bodies as well as our spirits are to be presented to God.[469] Our bodies in lieu of the sacrifices of beasts, as in the Judaical institutions; body for the whole man; a living sacrifice, not to be slain, as the beasts were, but living a new life, in a holy posture, with crucified affections. This is the inference the apostle makes of the privileges of justification, adoption, co‑heirship with Christ, which he had before discoursed of; privileges conferred upon the person, and not upon a part of man.

1. Bodily worship is due to God. He hath a right to an adoration by our bodies, as they are his by creation; his right is not diminished, but increased, by the blessing of redemption: (1 Cor. vi. 20) “For you are bought with a price; therefore glorify God in your bodies and your spirits, which are God’s.” The body, as well as the spirit, is redeemed, since our Saviour suffered crucifixion in his body, as well as agonies in his soul. Body is not taken here for the whole man, as it may be in Rom xii.; but for the material part of our nature, it being distinguished from the spirit. If we are to render to God an obedience with our bodies, we are to render him such acts of worship with our bodies as they are capable of. As God is the Father of spirits, so he is the God of all flesh; therefore the flesh he hath framed of the earth, as well as the noble portion he hath breathed into us, cannot be denied him without a palpable injustice. The service of the body we must not deny to God, unless we will deny him to be the author of it, and the exercise of his providential care about it. The mercies of God are renewed every day upon our bodies as well as our souls, and, therefore, they ought to express a fealty to God for his bounty every day.“Both are from God; both should be for God. Man consists of body and soul; the service of man is the service of both. The body is to be sanctified as well as the soul; and, therefore, to be offered to God as well as the soul. Both are to be glorified, both are to glorify. As our Saviour’s divinity was manifested in his body, so should our spirituality in ours. To give God the service of the body and not of the soul, is hypocrisy; to give God the service of the spirit and not of the body, is sacrilege; to give him neither, atheism.”[470] If the only part of man that is visible were exempted from the service of God, there could be no visible testimonies of piety given upon any occasion. Since not a moiety of man, but the whole is God’s creature, he ought to pay a homage with the whole, and not only with a moiety of himself.

2. Worship in societies is due to God, but this cannot be without some bodily expressions. The law of nature doth as much direct men to combine together in public societies for the acknowledgment of God, as in civil communities for self‑preservation and order; and a notice of a society for religion is more ancient than the mention of civil associations for politic government (Gen. iv. 26): “Then began men to call upon the name of the Lord,” viz., in the time of Seth.No question but Adam had worshipped God before, as well as Abel, and a family religion had been preserved; but, as mankind increased in distinct families, they knit together in companies to solemnize the worship of God.[471] Hence, as some think, those that incorporated together for such ends, were called the “sons of God;” sons by profession, though not sons by adoption; as those of Corinth were saints by profession, though in such a corrupted church they could not be all so by regeneration; yet saints, as being of a Christian society, and calling upon the name of Christ, that is, worshipping God in Christ, though they might not be all saints in spirit and practice. So Cain and Abel met together to worship (Gen. iv. 3) “at the end of the days,” at a set time.God settled a public worship among the Jews, instituted synagogues for their convening together, whence called the “synagogues of God.”[472] The Sabbath was instituted to acknowledge God a common benefactor. Public worship keeps up the memorials of God in a world prone to atheism, and a sense of God in a heart prone to forgetfulness.The angels sung in company, not singly, at the birth of Christ,[473] and praised God not only with a simple elevation of their spiritual nature, but audibly, by forming a voice in the air. Affections are more lively, spirits more raised in public than private; God will credit his own ordinance. Fire increaseth by laying together many coals on one place; so is devotion inflamed by the union of many hearts, and by a joint presence; nor can the approach of the last day of judgment, or particular judgments upon a nation, give a writ of ease from such assemblies. (Heb. x. 25): “Not forsaking the assembling ourselves together; but so much the more as you see the day approaching.” Whether it be understood of the day of judgment, or the day of the Jewish destruction and the Christian persecution, the apostle uses it as an argument to quicken them to the observance, not to encourage them to a neglect. Since, therefore, natural light informs us, and divine institution commands us, publicly to acknowledge ourselves the servants of God, it implies the service of the body. Such acknowledgments cannot be without visible testimonies, and outward exercises of devotion, as well as inward affections. This promotes God’s honor, checks others’ profaneness, allures men to the same expressions of duty; and though there may be hypocrisy and an outward garb without an inward frame, yet better a moiety of worship than none at all; better acknowledge God’s right in one than disown it in both.