The reform'd samaritan, or, The worship of God by the measures of spirit and truth preached for a visitation-sermon at the convention of the clergy, by the reverend Arch-Deacon of Coventry, in Coventry, April the sixth, 1676 : to which is annexed, a review of a short discourse printed in 1649, about the necessity and expediency of worshipping God by set forms / by John Allington ...

THE REFORMED SAMARITAN.

JOHN 4. 23.

The hour cometh and now is, when the true worshippers shall worship the Father in spi∣rit and truth.

TO traverse the Coherence from the sixth to this present Verse, would spend too much time, and therefore, being in∣telligentibus loquor, I shall observe as introductory to my Text, onely three things.

• 1. One concerning the Woman; a Samaritan.
• 2. The place; Jerusalem and Gerasin.
• 3. The Worship it self.

First, The observable in the Woman, it was a re∣ligious [ I] piece of Hypocrisie: For, when our blessed Master convinced her of being a close Adulteress; then * 1.1 she begins to speak godlily, and to turn her discourse (as Factious Saints use) to a religious Controversie: Our Fathers (saith she) worshipped in this mountain, and ye say that in Jerusalem is the place where we ought to worship.

Our Saviour puts her in minde of living in Adultery, and she puts our Saviour upon the decision of a Question: our Saviour tells her of her living with one that was not her Husband; and she tells our Saviour that the Jews did not worship where they should. Our Saviour tells her of an undoubted fault; and she makes scruple of a disputable Ceremony. And in this she seems to be the Emblem of too too many, yea of too too many even at this very day: For have not we those, who make huge scruple about what they un∣derstand not, and yet none at all of indisputable and known sins? I have heard of one, who made an huge scruple of kneeling to ask Blessing to a Mother, who made none of lying with another Womans Husband! I have heard of some, who make an huge scruple of any Recreation upon the Lord's day, who upon all the days of the Week have made none at all of Rebellion, Schism, Sedition, Heresie, which (witness the Apo∣stle * 1.2) are more undoubted wickednesses! Yea, we have heard and seen too too many boggle at a Sur∣plice, who made nothing of Plundering, Killing, and Cutting of Throats! Too too many scrupling a Gesture at the Sacrament, who made none (after their own mode) to receive it with Hatred, Malice, and all Ʋncharitableness. And what is this, but just as did the Samaritan Woman, to wave com∣mon and crying sins with religious controversies? yea, what are all such scruples, but meerly Religion in Hy∣pocrisie?

[ II] Secondly, The next observable it is about the place, from Vers. 21. where it is written, Neither in this moun∣tain, nor yet in Jerusalem shall ye worship; and it shall be onely this. These words are not (as some mistake them) an inhibition of set places, as if God under the Gospel would have no Churches, no Temples, no

holy places. But this is a gratious enlargement, and an holy Liberty given to devout Christians, in any place to erect a Temple, and in every Country, Town, or City, to build an House of Prayer.

In those daies the Samaritans they held themselves bound to Gerasin; and the Jews (we all know) were confined and bound to go up to Jerusalem for to worship: but by the coming of Christ and his Go∣spel, so are Christians enlarged, that wheresoever we shall dedicate Houses to his Worship, there will he be worshipped, there will he receive our Vows, our Pray∣ers, our Praises.

Nor doth worshipping in spirit and truth in the least oppose this: For, if worshipping in spirit and in truth were an opposition to material places, then we might not pray in our Closets, nor in our Chambers, nor in our Houses, nor in Groves, nor in Fields, nor indeed upon God's Earth; for these are all material as well as Churches. Nay I might adde, not in our Bodies, for even they are materials also.

By Worshipping then in spirit and truth, there is no rejection of material places; no, neither of Je∣rusalem nor Gerasin, in order to Evangelical worship: For where Story telleth us, Eruptions of Fire would not permit the re-edifying of a Temple, even there at this day the Christians have a Temple, and do worship.

Thirdly therefore (to come directly to the Text) [ III] our last introductory Observation is about Worship it self; and to glance at the high expedient of Ʋni∣formity therein.

2 Kings 17. you may read what these Samaritans were; to wit, a people planted in Samaria, in room of those Ten Tribes which were carried to Assyria. Now this people by necessity, and out of a fear of

extirpation by Lions, sent for a Priest of the Lord to put them in a right way of worship. He came; but as it is written, they would not be ruled; they would not be ordered by him: for * 1.3 they feared the Lord, and served their own gods.

Now it seems to me very observable, that those who would not be ruled by the Priest of God; those who would serve gods of their own, they could never agree what gods to have, nor what Religion to set up: Every one is singular, every one for his own invention, for his own gods.

Vers. 30. the men of Babylon, they set up Succoth-Benoth: the men of Cuth, they set up Nergal; the men of Hamath, they set up Ashima: But the Avites they would none of these; and therefore they set up gods of their own, Nibhaz, and Tartack: yea, the Sephar∣vaims they will none of them; for they set up Adram∣melech, and Anammelech, the gods of Sepharvaim.

And is it not proportionably so, even at this day? Those who will have no Churches, nor no Temples, but their own Bodies; in them they will have no wor∣ship, but onely what their private spirits, and their own Fanatick conceptions shall set on foot: So that the Samaritans never set up more gods than they do Idols! Things they call Religion, Ordinances, Wor∣ship; when indeed they really are Self-conceit, Spi∣ritual Pride, superstitious Abominations. Even so too too many among us, they will not worship the living God, unless they may have the humour of their own Inventions, that is, do it their own way. So that as the Samaritans worshipp'd they knew not what; even so do these, and all Fanaticks, worship they know not how: The ready way to make confusion (as it daily did) to cover the whole Face of our Land again. For, if the men of Babylon may set up

Succoth-Benoth, why may not the men of Cuth set up Nergal? And if they may set up Nergal, why may not the men of Hamath set up Ashima? If every Sect, and every different Party, may follow their own Inven∣tions, and follow their own gods, or their own wor∣ship: I then cannot see any reason in the world, why the Missal, as well as the Directory; and the Ana∣baptist, as well as the Presbyterian, should not have their Way.

It is very, very lately since we in this Land might have said, There was no King in Israel. And yet even then, look what there followeth was not permitted to the Sons of the Church: For, whereas it is written, Judg. 17. 6. Every man did that which was right in his own eyes; sure I am, what was right, not onely in our Eyes, but in the Eyes of the whole Church, was not then permitted. The plea of a tender Conscience, it could then have no hearing: For, besides Indict∣ment upon Indictment, my self knows the man who under pain of Imprisonment, and Banishment, was forbid to use one Collect of our publick Prayers: So that Usurpation and the true Worship, seem like the Ark and Dagon, they could by no means stand toge∣ther. Schism and Sedition are Twins, contemporary to all Ages; and therefore that the peace of God and his Church may be among us, no one greater expedient can be found than an Ʋniformity in publick and divine Worship.

Nor is this extravagant, or beside the Text: for, the Jews, whilst yet they had but one God, had but one Temple; and in that Temple an Ʋniformity of Worship: whilst they all worshipped God one and the same way, so long, Psal. 122. 3. Jerusalem was a Ci∣ty at unity within it self; yea, and as it seems by the Prophet, therefore at unity within it self: For he no

sooner gave this high commendation, but streight fol∣loweth, For thither the tribes go up, the tribes of the Lord, unto the testimony of Israel, to give thanks unto the Name of the Lord. But when once Jeroboam had set up his Calves, when the Tribes professing the same God, set up divers and different ways of worship: when the Samaritan had a Temple in Gerasin, and the Lord another at Jerusalem: when once they rent the Church, and made a breach in publick Worship; Judah and Israel, Samaritan and Jew, could never be re∣concil'd; from age to age, the Schismatical disturbed and persecuted the Church of God. It is observable, from Jeroboams Calves, to the return from Captivity, there is numbred nigh 500 years; and yet in all this time the Schismaticks kept their stomacks, and left their malice as a successive Inheritance. For when it was so that good King Cyrus sent home his Captives; when he gave both leave and assistance to rebuild their Temple; the Samaritans as afraid of the good old way * 1.4 of unity and uniformity in Worship, they did even all they could to suppress the work.

Yea, more than 400 years after that, at the Feast of unleavened bread, when the Priests did open the Gates about Midnight, Samaritani quidam, certain Sa∣maritans entred into Jerusalem, and went and spread mens Bones amidst the Porches, and over all the Tem∣ple, * 1.5 as Josephus, Lib. 18.

Now see the peevishness of Schismaticks; all must conform to them, or they to none: For, look what they themselves approved not, that they would not the right Worshippers of God should do; because they liked not the Festival, because they would have no Holy-days, because they themselves scrupled the kee∣ping of the Feast of unleavened bread: therefore they profane the Temple, and do all they can to keep others

from their bounden duty. The Schismatical party could never be won, never appeased: after once there was Calves in Bethel, and a Temple at Gerasin, the Jew and Samaritan could never be at unity.

The Church of God (blessed be God) is not at this day confined to a People, nor to a Temple: Christians may * 1.6 in every place lift up pure hands and worship God. But that we may so do in the unity of Spirit, and in the bond of peace, the premises to me evince, there can be no greater expedient than Ʋniformity: For the point here expresly spoken of, and to, it is publick Worship; and almost all the heats and animosi∣ties of Christendom they arise about publick Worship.

* 1.7 I beseech you (therefore) brethren (as St. Paul) by the Name of our Lord Jesus Christ, that ye all speak the same thing. For if the same confession of Faith be to the Glory of God and Christian Religion, why not the same publick confession of sins, the same publick oblations of Praise and Thanksgiving? If to have one Minde and one Tongue, be commendable, and highly desirable in the Christian Church; why not one Form of Prayer, why not one publick Worship? For, that it is as expedient in our publick devotions, as in our publick professions, to speak the same thing; con∣siderable it is, that as we have the Apostolical Creed for the one, so we have the Lords Prayer for the other: Christ having given unto us as well a Common-prayer, as a common Faith; and indeed no Congregation in the world can confidently say, we know how we wor∣ship, but such onely as have set Forms: against which, and the appendencies thereupon, That there is no∣thing at all in these (too too much abused) words, we will now pass to a peculiar and strict survey of them.

The hour cometh and now is, when the true worship∣pers

pers shall worship the Father in spirit and in truth.

In which words, for Methods sake, thus.

[ I] First, The time here spoken of: The hour cometh and now is.

[ II] Secondly, The Subject spoken on, and that is the Worship of God: The true worshippers of God shall [ III] worship.

Thirdly, The Mode or manner how:

Spirit,

[ I] The Father in

Truth.

* 1.8 First of the Time, The hour cometh and now is.

He to whom a thousand years are but as one day, He, to admonish our mortality, speaks of the whole term and state of the Gospel, as but an hour; The hour cometh and now is; and yet this Hour extends from his coming in the Flesh, to his coming in the Clouds: and therefore if we strictly and grammati∣cally look upon the words, being it is not onely said, the hour cometh, but also Now is; this Nunc est, this Now is, it must be taken Inchoativè, that is, Now com∣mencing, or now beginning. For as a man at first turning of the Glass may say, now is the hour in which such or such things shall be done; which per∣chance shall not begin, or be done, till the middle, or latter end of the hour: Even so whereas our Saviour * 1.9 saith, The hour is coming and now is, wherein neither in that mountain, nor yet in Jerusalem they should worship; this Now was not instantly, and from that very period of time to take place, but within the compass of the hour: for these words are observed to have been spo∣ken even the very first year of his preaching, and as * 1.10 appears in this Chapter, before his second Miracle. So that neither was Jerusalem or Gerasin laid aside so soon: yea, before the Temple was destroy'd, and be∣fore they forbare to go up to Jerusalem to worship, it was nigh fourty years after this saying. Peter and

John went up into the Temple at the hour of prayer * 1.11: the Aethiopian Eunuch * 1.12, yea St. Paul himself after this went up even to Jerusalem for to worship. So that by this approaching Hour, and by the Now in my Text, * 1.13 we are to understand the state of the Gospel, after the term and dissolution of that Legal way; so that (to be brief here) both we and our Fore-fathers for many by-past Ages, may take up the Text and say, The hour is come, and now is, when; which is the

Second considerable, the true worshippers shall worship. [ II]

In the whole Book of God, there is no one Duty to which there are more invitations; of which more ho∣ly Examples; against violating which, more severe Judgements, than this general Duty, the Worship of God: And yet at this day, as if God had laid aside his Honour, those who ought to be the true Worship∣pers, they despise, neglect, and lay aside his worship, as if that of the Psalmist, O worship the Lord in the * 1.14 beauty of holiness; or that, Exalt ye the Lord our * 1.15 God, and worship at his foot-stool; As if these, and very very many of the like, were all but airy and empty sounds. If there be no Sermon, too too many (who by profession ought to be Worshippers) they are come to that, they think it not worth the while to go up to the House of God to worship.

Sure I am, in the days of Nehemiah it was not so; Worshipping then had as full a regard as Hearing: As much of the solemn day as was spent in Reading, even so much and no less was spent in Worshipping: For, * 1.16 you shall finde, They read in the book of the law of the Lord their God one fourth part of the day, and a∣nother fourth part they confessed and worshipped the Lord their God. The equal Sisters had an equal por∣tion; they spent full as much time in worshipping as in reading. Nay, if we survey the Law of God it self,

you shall finde that God so far valued his Worship, that he took not a weekly, but a daily order for it: For, whereas we read

Acts 15. 21. Moses of old time hath in every city them that preach him, being read in the synagogue every sabbath. Whereas care was taken for that but once a Week; we finde God commanded the Priests to wor∣ship publickly twice a Day: For,

Exod. 29. 38. Thou shalt offer upon the altar two lambs of the first year, day by day, continually, the one lamb in the morning, the other at the evening. This was God's publick, and this was his daily worship. Now if the state of the Gospel be such, that our Righte∣ousness must exceed the Righteousness of the Scribes * 1.17 and Pharises; why should not also our Devotion do it? If that people who had lesser obligation were bound to a daily worship; certainly then it must be a failing or a sin in us Christians, to despise, vilisie, and neglect God's daily Worship: For the hour is come, and now is, wherein we Christians are bound to worship: for the state of Christianity, even by Christ himself, is thus described; The true worshippers shall worship, and worship the Father too: whence it is as clear as Noon-day, under the state of the Gospel we must be worshippers.

Amongst Christians, there are many who press and speak much of Gospel-graces, Gospel-liberties, Gospel-priviledges, and Gospel-ordinances; but for Gospel-wor∣ship not a Syllable! And yet our Saviour in the Text pronounceth Christians onely shall prove the true wor∣shippers.

Now the better to understand what is here meant by Worship: Consider we must, there are in God two things of distinct Consideration as to us.

• 1. His Person.
• 2. His Precepts.

To his Person, we owe all Worship, and Honour, and Glory.

To his Precepts, all Regard, Service, and Obedience.

Now the Question here propounded by the Samari∣tan, is not about Obedience, Regard, or Service; for there was no dispute, but both in Gerasin and Jerusa∣lem God was to be served, and God was to be obey'd: but the Question onely is, where he was to be Wor∣shipped? Yea,

To come more close and stricter to the point, the Question is, not about inward, but about outward; not about private, but onely about publickworship: For, as for the inward worship of the Soul; as for private Devotion and spiritual Duties, this was never confined either to Jerusalem by the Jew, nor ever by a Samari∣tan determined unto Gerasin: Daniel prayed in his Chamber; Jeremy prayed in the Dungeon; Job pray'd in the Dunghil; David prayed on his Bed: And it was in all ages lawful thus to worship God in any place.

The scruple then here propounded, as it is not about service, so neither is it about private or inward wor∣ship; but it is about the outward, and about the pub∣lickworship of God; that is, where Sacrifice was to be made; where his publick Homage was to be paid; whe∣ther Gerasin or Jerusalem was the place of publick worship. Our blessed Master upon the point, he re∣jecteth both, saying, The hour cometh and now is, when (to use the words of Malachi) From the rising of the * 1.18 sun to the going down of the same, my Name shall be great among the Gentiles, and in every place shall in∣cense (that is, an holy Worship) be offered unto my Name. So that, whereas of old, Sacrifice, and that onely in the Temple, and that Temple at Jerusalem was God's highest acknowledgment, and outward Wor∣ship;

he telleth the Samaritan, that hereafter the wor∣ship of God would be in a clear other mode, neither confined to place, nor exprest by Sacrifice; so that in∣deed Evangelical worship is the proper subject here to be enquired on, to wit,

What is that publick Worship which the true Wor∣shippers should use under the state and condition of the Gospel? which from the legal, I shall shew you, differs both in the Object, and in the Expression: for, Veri Adoratores, the true Worshippers they shall worship the Father, and him they shall worship in spirit and in truth.

First, they shall worship the Father.

God in all ages and states of the Church hath had his worship; but under sundry Methods, and divers No∣tions: for though he himself, and his self onely, was the sole object of divine Worship; yet in several ages he hath been pleased to be worshipped under several Apellatives, Names, or Attributes: For,

Exod. 6. 3. I appeared unto Abraham, Isaac, and Ja∣cob by the Name of God Almighty; but by my Name Jehovah was I not known unto them. To Moses (it seems) God was known by a Name by which he was not known to Abraham; and to Abraham (probably) by a Name by which he was not known to Adam: So that it is conceived, Adam and his posterity, they worshipped God under the notion of a Creator: Abra∣ham, as God Almighty: Moses, by his Name Jehovah. * 1.19 Yea, St. Jerom hath taken pains to number up, and to explicate ten Names, by which under the Old Testa∣ment the people of God did worship God; and yet a∣mong them all, no mention of this in my Text, no ap∣proach to God under the notion of a Father.

Albeit then we may (as the Jew did) worship and approach unto God as the high God, as the God of all

Spirits; as the God of vengeance; as the Lord God of Sab∣baoth: yet we have through the mercies of God a far nigher and a dearer Relative; for we cry Abba Fa∣ther, Veri Adoratores; Cospel-worshippers they shall worship the Father.

Now, if it be a Gospel-priviledge, and that Privi∣ledge upon Scripture-account, a choice favour, to wor∣ship and approach the living God under the Relation of a Father; then we who have the enjoyment of this favour, we who are the onely true worshippers of God, we have not onely a more comfortable object; but we have a singular and extraordinary, and a most affectio∣nate motive for to worship: For we are to worship a Father.

Now, if the Jew whose state was servile; if they who had onely Attributes of power and terrour to draw them to their God; if they went from their own home even as far as Jerusalem to worship; if their fear carried them to the holy Temple: are not we very unkindly and ungracious Children, who so little love, value, or honour the House of our Father, that albeit in the same Town, we will not go up to worship? Had the Worship of God been a performance of mean and slight account, the Aethiopian Eunuch he would never have made so long a Journey, as from his Country to * 1.20 Jerusalem to worship. St. Paul, then, a Christian (though he was oft told by the way that Troubles and Bonds abode him at Jerusalem) yet, for all the Now in my * 1.21 Text was begun, and notwithstanding Bonds and Trou∣bles abode him there, up to Jerusalem he would, and did; and that upon this very account, even to Wor∣ship. * 1.22

Whereas then, as a great grace and priviledge of the Gospel, the Worship of God is brought even from Jerusalem to our own Doors; changed from a costly

to a cheap worship; from Bullocks, Goats and Lambs, to Prayer and Praises: and whereas to this better worship we are now invited, not by an Appellative of Terrour; but by Allurements of Love. Being, it is said, the true Worshippers, that is, the Worshippers under the Gospel, shall worship the Father. If Faith and Obedience, because the Gospel exacts them, be Duty, then the Worship of God, which is equally required, must needs be Duty too. And what can be more ex∣press than this, from our Saviour's own mouth, Veri Adoratores adorabunt Patrem. The true Worshippers shall worship the Father; which, that as we ought, we may do, we will pass to the last Considerable in my Text.

Third, The manner how. In spirit and in truth. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Spiritu ac veritate [as Beza,] with spirit and truth, (for he leaves out the In.) And indeed there are * 1.23 more of the Learned beside him, who taking this for an Hebraism, conceive they ought to be so read, and * 1.24 indeed so read the like: For whereas it is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I indeed Baptise you (in Aqua) we English it, not in, but with Water.

* 1.25 And, whereas it is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: we read it right enough, With one minde and one mouth glori∣sie * 1.26 God. And whereas St. Paul saith, God is my wit∣ness, whom I serve in Spiritu meo; we read it, not in, but with my Spirit. And therefore whereas it is said in the Text, The true worshippers shall worship, in spiri∣tu & veritate; we may very well read it thus, The true Worshippers shall worship the Father with spirit and with truth.

And therefore those who think by these two words, In Spiritu, in Spirit [for they never minde in Truth] to void and destroy all outward Worship, they may be

deceived and mistaken in the very letter of the Text, which being it may be as (if not more) justly read, with the Spirit, as in the Spirit, the bottom of their Building it totters, if not down. And therefore for the better both Explication and Application of these words, I shall reduce all that followeth into these four Propositions.

Spirit and Truth are not here opposed to outward bo∣dily [ I] Worship, nor to any outward expression of Grace or Virtue.

A publick Worship in Spirit, without Truth (the out∣ward [ II] expression of it) cannot be.

The Christian practice of worshipping God by Adora∣tion [ III] and Liturgies, demonstrates that they held that way the way of worshipping in Spirit and in Truth.

Lastly, Being Christians are the onely true Worship∣pers, [ IV] I shall briefly shew, how much it concerns us to give all due regard and respect to the outward and pub∣lick worship of God under the state of the Gospel.

First, Spirit and Truth are not here opposed, either to [ I] outward bodily worship, or to any outward express of any Grace or Virtue.

And this to a wary ear hath already been concluded by the premises: For, being I have shew'd unto you, how the Question between the Samaritan and our Sa∣viour, was about two Worships; one false, and the other gross; one Idolatrous, and the other Legal; one by the Jew to the true God, the other by the Samari∣tan to they knew not what: To these two Worships, our blessed Lord and Master in the Text opposeth these two, Spirit and Truth.

To the Gross, Legal, and Jewish way of worship, to that he opposeth the Spirit. To the False, Idolatrous, and Samaritan way, to that he opposeth the Truth. So that to worship in Spirit and in Truth, is no more accor∣ding to the Letter than onely thus.

The hour is coming, and now is, when the Law shall give way to the Gospel; Moses to Christ; the Jewish worship, which was then by Bullocks, Goats, and Lambs, to a spiritual worship, which shall require no such Sa∣crifice, no such Oblations. And in order to the Sama∣ritan thus: The time is coming and Now is, when ye shall be better informed in the word of Truth; when ye shall know what to worship; and then you shall finde neither Gerasin to be the place, nor what ye now worship to be the Object; For the true worship∣pers they shall worship the Father in spirit and in truth. So that by spirit and truth, there is nothing stands here excluded, but either worshipping the wrong object, as did the Samaritan; or the right Object the wrong way, as the Jews do, even to this very day.

Hugely then are they mistaken, who conceit, to wor∣ship in spirit is a discharge to bodily or outward wor∣ship; when the opposition and the discharge it onely is against Mosaick and Samaritan, against Legal and against Idolatrous worship. Yea, so far was our Sa∣viour in those words from excluding bodily and out∣ward worship, that those who know any thing of the Greek, know he here useth a word so proper to bodily and outward expression, that the spirit alone cannot do it. The word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth an out∣ward prostration, and a lowly humbling of the Body; so that the true Worshippers of the Father, when in a godly sear, and with a religious reverence they bow down, and humble their Bodies before him, they then do what the Text requires; they do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. They do worship in spirit, yea, and in truth too. And,

As the Spirit is not opposed to bodily worship; so neither is it to any outward and exteriour evidence, or express of any Grace or Virtue: For to forbid Grace

or Virtue to shew forth it self, were, to take splendour from Light, and to restrain the exercise of all inward Pieties.

Indeed, if we closely consider of the Mosaick and outward worship of the Jews, to wit, Sacrifice, Obla∣tions, Incense, and the like; these were not accounted the visible expressions of any inward Grace: Nor were these the outward Acts of any interiour Piety; but those were the shadows of things to come, and the re∣presentative Types of what was substantially to be ve∣rified when the Gospel came; and therefore no won∣der if spirit and truth both stand opposed to these: But bodily expressions, and outward Gestures, Signes and Ceremonies under the Gospel, these are the out∣ward Evidences of inward Graces, the outward Mani∣festations of inward Pieties: As, devoutly to frequent Christian Churches, and to be present at the publick Worship, it is an outward expression of an inward Grace, to wit, of Christian Religion; for hereby we declare our selves such, who profess to worship the Father, and Jesus Christ whom he hath sent. To pro∣fess with the Mouth, it is an outward expression of an inward Faith: To confess our sin, is an outward ex∣pression of an inward penitence: To humble our selves lowly upon our Knees, an outward express of an in∣ward Reverence: To receive the Sacrament, an out∣ward express of an inward Piety. So that if Spirit and Truth stood opposed to these, there could be no visi∣ble Religion, nor no outward godliness in the world: And this properly leads to the

Second Proposition, which is to shew, A publick [ II] worship in spirit, without truth, the outward expression, cannot be.

Now that I say, a publick Worship, it is no more than my Text requireth: For the whole difference between

our Saviour and the Samaritan, it was not (you have seen) about inward or private, but meerly about out∣ward and about publick worship; for Gerasin and Jeru∣salem they were the seat of publick worship.

Whereas then our Saviour, speaking to the point of publick worship, plainly averréth, that even that, shall be in spirit and in truth; it even hence inevitably fol∣loweth, that Spirit and Truth cannot here stand op∣posed to Visible, Bodily, and exteriour worship: For, if there must be under the Gospel a publick Worship, and that worship must be in spirit and in truth; Out∣ward, Visible, and Bodily expressions they cannot here be inhibited; for they must be the publishers of all re∣ligious and all interiour worship. For,

1 Cor. 2. 11. No man knoweth the things of a man, save the spirit of a man which is in him. Suppose a man to have within him all the graces of the Gospel; no man can know this so long as they onely are with∣in him: for the inward or reserved things of man know∣eth no man, save the spirit of a man which is within him. If then the graces of the Gospel was either gi∣ven to edisie others, or to glorisie God; both these re∣quire they be not kept within; and therefore Spirit without Truth, or inward conceptions without outward expressions, they will never do the work of God.

By worship then in Spirit and Truth, we must here understand a compleat Worship; that is, the worship of the whole Man; Spirit and Truth, that is both. For, as the outward without the inward, is meer Hypocri∣sie; even so the Spirit without Truth, the Minde with∣out the Members, will make but an halting and an halving Sacrifice. Yea, in publique, to worship in Spi∣rit without manifestations of that Spirit, it is both a scandalous, and an incredible worship: For, as we can∣not reasonably believe that man is sober in spirit, whose

Body reels, vomits, and staggers before our Eyes; and as we cannot reasonably believe him honest at Heart, who we see deceitful in Weights and Measures; nor him charitably minded, who we hear reviling, cursing, and defaming his Neighbour: So neither can any man rea∣sonably believe that that man is devout in Spirit, who is rude in Body; that that man is full of fear within, who is full of sauciness without; that that man doth Reverence in Spirit, who hath nothing of Reverence in the outward gesture: So that Spirit and Truth seem to me like the outward Expression to the inward Mea∣ning: for if the outward Expression be not answera∣ble to the inward Meaning; if we think one thing, and say another, (though we say better than we think) there is no sincerity nor truth in what we say. Even so here, if we pretend in Spirit to have in us the dread∣ful apprehension of our God, when in outward appea∣rance we shew nothing less; if this be to worship in Spirit; it is not, it cannot be in Truth: For the signes of Fellowship, of Familiarity, and of Boldness, they can no more be the true expressions of the inward apprehen∣sion of Majesty, Terrour, and an infinite Distance, than can Vomiting be of Sobriety; outward Cheating of in∣ward Honesty; Railing and Wronging of inward Cha∣rity. For they, who know any thing of Truth, can∣not but know, that Truth (in general) is nothing else but an outward Conformity to the inward Apprehen∣sion, a real Evidence, and Interpreter of the inward meaning: And therefore, wheresoever the outward conformity is not answerable to the inward conception; and the outward Demeanour is not proportionable to the Spirit that acts within, let people pretend what height and holiness of Spirit can be imagined, Spirit and Truth are never evidenced in God's Worship, or (which is all one) to God's honour and glory, unless

the outward Demeanour be proportioned to the in∣ward Spirit, and the Spirit within be really conformed to his Greatness.

1 Cor. 14. St. Paul speaking of a Christian convert, whose Spirit was touched with the Greatness, Good∣ness, and the Glory of his God, tells us, so active and powerful was the inspired Spirit, that it inforced a manifestation of the truth of it: for, * 1.27 Falling down on his face he worshipped God.

Now, without peradventure, had those who pretend to have the most holy and best spirits, such a feeling and real sense of the Goodness, Greatness, and the Glory of God, as had the Convert: Even they, as well as he, would fall upon thier Faces; or at least in God's publick Worship, give some more probable and better evidence that they fear God, and that they are before him but as Dust and Ashes: for if the spiritual man is the greatest discerner; if he is most sensible of what a God he serves; certainly then (either there is no truth in him, or) he is the most devout, and the humblest wor∣shipper in the world.

Amongst us men, in case God should sensibly reveal * 1.28 himself, and manifest himself to the Eye, as in the Bush to Moses; or in the habit of the Captain of an Hoast * 1.29 to Joshua; or in Thundring and Lightening upon mount Sinai: In such a case as this, I believe very few, if any, but would say we were bound to worship; and in pursuance of that worship, to humble our Bodies, to fall upon our Faces, and even ontwardly to use the ut∣most reverence that we could.

And here I have a special Appeal to those who (themselves confessing are in the religious attendance of their God) put on their Hata! To them I appeal, whether if the Great God, even now, should at this instant break in upon them, and shew himself [as I

have already said] as terrible as upon mount Sinai; or in a flaming Bush; or but as he did to Joshua with a Sword in his Hand: I desire such to consider, whether such an Apparition, or such a Manifestation, would not, not onely move, but hasten them to throw off their Hats, to fall upon their Knees; yea, prostrate on their Faces. Now then if it be so, I beseech you let us calmly consider, what is the solemn, real, and serious bottom or motive, for which we ought to give unto our God all Glory, Honour, Reverence, and Wor∣ship. Is it Visibility, or is it Sight? If so, then none are bound to Reverence, Worship, Kneel, or fall down before him, but those onely who see him with their Eyes, and behold him as a thing sensible; whereas God himself hath told us, Exod. 33. 21. There shall no man see me and live.

The ground, then, Foundation and Motive to glo∣rifie and worship God, it is not in Sense, but in Faith; it is not the seeing, but the believing, the Glory, Ma∣jesty, Dominion, Power, and Greatness of our God, that should move Christians to fear, adore, and wor∣ship: And therefore, if we believe God to be in Hea∣ven as glorious as the Angels see him, as terrible as the Damned finde him, or as dreadful as he appeared up∣on Mount Sinai: If we believe him to be a God mighty in Power, glorious in Majesty, and that God who is to be feared above all Gods: In the Name of that God (I beseech you) let us but manifest that Faith, and my Text is done; for so to do, doubtless is to worship the Father both in Spirit and in truth.

Matth. 18. 20. Where two or three are gathered toge∣ther in my Name, there am I in the midst of them. Our Saviour did not say, there you shall behold or see me; yet he positively said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, There am I.

Now, being God will be worshipped where he is

not seen, let us but so pray, so praise, so sing, so wor∣ship where he is [though not seen] as if we did see him we believe we ought; there would never be any further dispute or demur about outward Worship: For the Spirit of God, and Truth, are in such a perfect union, that he who worships in Spirit, that is, in the due Faith, and fear of God, he will be devout, he will be humble, he will by a meet demeanour, and outward deportment, shew the reality and truth of such a Spi∣rit; for such cannot but conclude the truth. No pub∣lick Worship can or ought to be in Spirit onely.

[ III] Thirdly, The Christian practise of worshipping God by Adoration and Liturgies, demonstrates that they held that way the way of worshipping God in spirit and in truth.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Adoratio, or, as we render it, Worship, it is taken either in Abstracto, or in Concreto, as the School; that is, either for an Act of it self, or as in Conjun∣ction with some other Christian-duty. Matth. 4. When the Devil made his last assault upon our Saviour, he did require neither Prayer, nor Praise, nor Sacri∣fice, nor Oblation; onely thus said, Vers. 9. All these things will I give thee, if thou wilt fall down and wor∣ship me. He onely required an outward act of Wor∣ship abstracted from all Duty. Whence it appears to me, that Adoration or Worship abstractly considered, when it onely imports God's Majesty, and our Distance, even thus, and no more, it is of great account with God Almighty; or else the subtile Devil would never have attempted by a single act of Adoration to have rob∣bed the World of a Redeemer, by thus doing to make the Saviour of Mankinde a Sinner.

But, by Worship in the Text, we are not to under∣stand Worship in the Abstract, but as going along with other Duties, such as make up Christian Worship.

Now that it may appear that unless the Christian Church (for of Schismatical and Fanatick spirits, unless by pity, we are to take no notice) by a Worship in Spirit and Truth, and by worshipping the Father, understood worshipping in a Form (for Father implies a Form) and by publick Liturgies; let us a little survey their Piety and their Prayers. First, Our blessed Lord and Master, who gave this rule, he himself exemplified what he gave for the exact Pattern, and the very Basis of all Gospel-worship, is, Pater Noster, Our Father. The A∣postolical * 1.30 Symbol, the Canon and Square of all the Pro∣fessions of our Faith, it begins, Credo in Deum Patrem, I believe in God the Father. Confession of sins, as the words were by our Saviour put into the mouth of the penitent Prodigal, it is an address unto the Father; I will go to my Father, &c. And Father, I have sinned * 1.31 against heaven and against thee. The Sacrament of Initiation, or first admittance into the mystical Com∣munion, it is confined to this rule; In the Name of the * 1.32 Father, and of the Son, and of the Holy Ghost. Yea, when the Church in humble thankfulness returneth Praise and Glory unto God for all his benefits, it is done (as becomes true Worshippers) by worshipping the Father, and by saying, Glory be to the Father, and to the Son, &c.

And as for the Church of England, is not every Collect a most exact Gospel-worship? Almighty and most merciful Father, begins our Confession. Almighty God the Father of our Lord Jesus Christ, begins our Absolution. Then the Prayer of the Son unto his Fa∣ther: And the Close of every Collect is, through Jesus Christ; which is still an implication of the Father: So that according to this rule, the true Worshippers shall wor∣ship the Father. Who can be truer Worshippers than that Church, all whose publick Prayers are Addresses

and Acts of worship to the Father? And as for Spi∣rit and Truth, had it been inconsistent with publick and outward Worship, or with Form, then St. Paul would * 1.33 never have writ to Timothy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that Prayers should be not onely said, but made for Kings and all that are in Authority.

St. James the Brother of our Lord, he had scornful∣ly and ignominiously been termed Jacobus Liturgus, James the Liturgist, had set Forms been inconsistent with Spirit and truth. Justine Martyr he would never have spoken of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of Common-prayers, nor Ig∣natius before him of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of one Prayer, had it been a stinting of the good Spirit to have a Liturgy, or a Common-prayer. Yea, there would have been no Churches to have worshipped God in, no publick As∣semblies to have worshipped there, nor indeed no use at all of our Bodies in order to God's glory, if Spirit and Truth concluded against outward wor∣ship.

Whatsoever then the antient Churches understood by Spirit and Truth, they did not understand an oppo∣sition either to bodily or to outward worship: For, that which is held the best Interpreter of Scripture, to wit, Praxis Ecclesiae, the Church-Practice, you see it doth evince the contrary; for they had Churches; they had known and set Forms for publick worship. Yea, Beza [ 11] himself in his smaller Notes, thus: Quae ad Ordinent spectant, ut precum formulae disposuit Apostolus; Those Decencies which appertain to Order, as Forms of Prayer, the Apostle himself prepared and disposed.

By Spirit and Truth then, we may very well here understand a worshipping of the Father, according to those measures which the Spirit, Light, and Grace of the Gospel prescribeth and alloweth to us. By Truth, we may understand such outward expressions and

manifestations as are proportionable to such a Spirit, to such Light, to such Grace: for so by their unani∣mous and constant practice, the primitive and best Churches understood it.

Lastly therefore, give me leave in a word to shew [ IV] how much it concerns us to give all due regard and respect to the outward and publick Worship of God un∣der the state of the Gospel.

The Servants of God under the Gospel, they are stiled by our Saviour Veri Adoratores, the true Wor∣shippers (not the unsatiable Hearers.) Now it seems strange to me, that Christians should emphatically be called the true Worshippers, and yet many make no account at all of Evangelical Worship; as if God did not as much regard the honour done unto his Person, as he doth the bare hearing and listening to his Word: Or as if Pray continually, and Continue in prayer, soun∣ded not as much duty, as doth Be instant in season and out of season.

By Evangelical Worship I understand Prayers, Sup∣plications, and giving of Thanks, confession of Sin, profession of Faith, making and performing of Vows, oblation of Praise, singing of Hymns and Psalms, re∣ception of Sacraments, Adoration either with or with∣out these. So that the Father is then worshipped in Spirit and in Truth, when there is a reverential ad∣dress, or a religious performance of all or any of these before him; so that we cannot come under the honou∣rable Appellative in the Text, Veri Adoratores, true Worshippers, unless we outwardly and publickly even thus assemble for to worship. Esay 66. 23. the Evangelical Prophet, speaking of Gospel-days, thus writes: All flesh shall come to worship before me, saith the Lord.

To worship, is (not to clap on our Hats and sit on

our Seats to hear a Sermon, but) to perform some act of honour, some humble office, some such religious Duty, the reverence whereof may shew forth our distance, and the Father's glory; the performance whereof may move all who see it say, These men are in the presence, and before their God: These men know what they worship: These men have the Fear and Apprehension of a glorious Majesty before their eyes.

For, being the great designe of God in all his works is the setting forth of his own Glory, Worship it is the very immediate tendency to that great end: For, they that worship, it is their actual employment to set forth his praise, and to magnifie him under some glo∣rious Attribute or other: So that indeed between Hearing and Worshipping there is as much difference, as between Hearing and Doing: For Hearing being but a disposition to Doing, Worship is the very pra∣ctice; Doing, and actual Advance of God's honour; and therefore a Duty not to be laid aside, nor so cool∣ly frequented and performed as by too too many. He who in the second Commandment said, Thou shalt not bow down to them or worship them: He who forbids Sacrisice, and Prayers, and Praises, yea, the very bow∣ing of the Body to false Gods, doth not in so doing imply less than a reservation of this Worship to him∣self: And therefore to him who is the everliving God, and the everlasting Father, to him we must ascribe and give the Glory, the Honour, and the Worship that evangelically is due unto him: for the true Worship∣pers are in all duty bound to worship the Father, and to worship him in Spirit and Truth.

Hos. 6. 6. I desired mercy and not sacrisice, and the knowledge of God more than burnt-offerings. Under the Law, we all know the ordinary and outward Wor∣ship

it was Sacrifice, and Burnt-offerings; and yet mercy and the knowledge of God, Spiritual and Evan∣gelical acts were even then most acceptable; and even then upon this very account you shall finde both David and the people going up to worship.

Psal. 122. 1. I was glad when they said unto me, Let us go into the house of the Lord. Now, what did the people go into the House of the Lord for? or for what did David so rejoyce to go up with them? was it think you to hear a Sermon? No; but it was to worship; or, as it is v. 4. To give thanks unto the Name of the Lord. And,

Psal. 42. 4. What is it the Prophet David there so sadly remembreth, and in bitterness poureth forth his Soul for the want of it, but onely this; I had gone with the multitude, I went with them to the house of God. What to do? onely to hear? No; but to wor∣ship, and to give praise to God: For it followeth; I went up with the voyce of joy and praise, with a mul∣titude that kept holy-day. He was a great Worship∣per, and delighted to go up with them who went to worship. And it seems to me worth observation, and to our present purpose, that from the beginning of the world, all along in Scripture, we never read of any erection raised to God, but the first and prime inten∣tion of it was Worship. For,

The first holy erections we read of, they were Al∣tars; and those we know were for Sacrisice, which was then Worship. The second we read of, was the Ta∣bernacle; and at the Door of this Moses and Aaron they went up to worship. Thirdly, we read of a glo∣rious Temple built by Solomon; of a second built by Zerubbabel; a third by Herod, all devoted and built for Worship. Yea, saith God by his Prophet, My house * 1.34 shall be called the house of prayer to all nations: and

what is that but the house of Evangelical worship? And indeed we finde to that very use the blessed Apo∣stles * 1.35 did put the Temple; Peter and John they went up to the Temple at the hour of prayer. Yea, the very first Houses that the holy Christians after them built, they were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Oratories, or Houses of Prayer. And indeed what is Heaven it self, and the glorious pre∣sence of our God, but a place of worship? Rev. 4. 10. The four and twenty elders fall down before him that sate on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, Thou art worthy, O Lord, to receive glory, and honour, and power; for thou hast created all things, and for thy pleasure they are and were created.

* 1.36 Yea, if that Argument of St. Paul, upon which he prefers Charity before Faith and Hope, be concluding; if Charity, because it abideth when Faith and Hope shall be no more, is therefore the more excellent gift; certainly then, since we finde Worship where Preaching shall not be; since we finde Worship the employment of Angels, and the everlasting exercise of beatified Saints and Souls; to worship God must needs be a duty of no mean concern, specially if we consider how we are taught to pray, Thy will be done in Earth as it is in Heaven: for the will of God there is an incessant, and an everlasting worship.

Now certainly either we minde not what we pray, believe not we are to do as well as to say our Prayers; or else we could not conceive our selves bound to wor∣ship upon Earth even him, who is incessantly worship∣ped in the Heavens.

And being I have shewed unto you how all holy pla∣ces that were ever erected, either by Commandment from God, or by the instinct or motion of the Spirit of God, were all chiefly designed for worship; that is,

for offering up unto God either Sacrifice, or Prayers, Praises, Confession of Sins, Professions of Faith, Hymns, Psalms, and spiritual Songs; therefore such places, they ought to be frequented by us, and that purely up∣on the account of these performances, that is, upon the account of Worship: For,

He that enters into this House of Prayer, and devout∣ly, as did the Publican, shall smite his Breast, and say no more than God be merciful to me a sinner; he doth God more honour than is done by the rude and ordina∣ry hearing of a Sermon. He who shall humbly fall upon his Knees, and sincerely offer up unto the Father the Prayer of his own Son, those two Knees do God more honour than a thousand Hats upon a thousand Heads. Yea, being it is the charge of our blessed Lord and Master, Let your light so shine before men, that they may * 1.37 see your good works, and glorifie your Father which is in Heaven; It is impossible any example should be visible, unless the Reverence be sensible, and the outward Ex∣pressions such as may move others to fall down and worship; that is, reverendly to confess, to praise, to bless, and to glorifie our Father which is in Heaven. It is an old saying and a true, Occultae Musicae nullum en∣comium, Of concealed Musick there is no praise: For, let an Artist have in him the sense and habit of Mu∣sick never so well, be he able in his Spirit to lodge the comprehensions of all Harmony; yet unless he ei∣ther sing or play, unless he either by Voice or Instru∣ment discover this hidden skill, he can neither give delight to the Hearer, or get any praise or respect unto himself. Even so it is in Religion and holy Duties; let men have in Spirit the habits of Faith, Hope, Chari∣ty, and all Graces whatsoever; all this, whilst but in the Spirit, it onely is Occulta Musica, undiscerned Pie∣ty, invisible goodness, nothing at all either edifying

others, or advancing God's glory. So that whether it be Conversation or Worship; Spirit without Truth, inward Religion without outward Evidence, Faith within, without Works without; they may be Argu∣ments of a Fanatick, by no means of an holy Spirit. So that I shall conclude this whole Discourse with that of our Saviour, Matth. 19. 6. Whom God hath joyned together, let no man put asunder. Whether it be in our converse with God or Men; whether it be in God's Service, or in God's Worship; whether what we do hath respect to the Person of God, or to the Commands of God; Spirit and Truth, whom God hath joyned together, they must never be put asunder.

What Graces soever we have in the Spirit, the truth of their being there must be evidenced by our outward carriage; what Reverence, what Fear, what Awe, and what Esteem soever the Spirit hath of the Majesty, Pre∣sence, and Greatness of our God, that must be verified, seen, and proved by our outward Worship. For,

If God in Heaven will not that Angels and Spirits worship within themselves (and as some take the Notion) in Spirit onely: If to him all the Angels cry aloud, the Heavens and all the powers there∣in: If to him Cherubin and Seraphin continually do cry, Holy, Holy, Holy Lord God of Sabbaoth, Heaven and Earth are full of the Ma∣jesty * 1.38 of thy Glory: If to him Ten thousand times ten thousand were heard saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing; certainly then all the Earth should worship him, magnifie his Name, confess before him, and confess him before men; we should all sing, and praise, and laud, and do every thing, and no∣thing but such things in time of his holy Worship, as may speak the Glory, the Goodness, the Holiness, the Greatness, and the Majesty of the God we worship. And thus to do, is to do my Text; thus to do, is to worship in Spirit and in Truth. And so I have done with these words, The hour cometh and now is, when the true worshippers shall wor∣ship the Father in spirit and truth.

Tibi soli Domine debetur Latria, tibi omnis honos, adora∣tio, cultus, nunc, & in aeternum,

Amen.

FINIS.

Notes

• * 1.1

  Vers. 18.
• * 1.2

  Gal. 5. 20.
• * 1.3

  2 Kings 19. 33.
• * 1.4

  Ezr. 4. 4.
• * 1.5

  Antiq. c. 3. initio cap.
• * 1.6

  1 TI•…•…. 2. 8.
• * 1.7

  1 Cor. 1. 10.
• * 1.8

  2 Pet. 2. 8.
• * 1.9

  v. 21.
• * 1.10

  v. 54.
• * 1.11

  Acts 3. 1.
• * 1.12

  Acts 8. 27.
• * 1.13

  Acts 24. 11.
• * 1.14

  Psal. 96. 9.
• * 1.15

  Psal. 99. 5.
• * 1.16

  Neh. 9. 3.
• * 1.17

  Matth. 5. 20.
• * 1.18

  Mal. 1. 11.
• * 1.19

  Epist. 136.
• * 1.20

  Miles 964, From Saba to Jerusa∣lem.
• * 1.21

  Acts 8. 27. His whole Journey 1928 M.
• * 1.22

  Acts 24. 11.
• * 1.23

  Erasmus.
• * 1.24

  Matth. 3. 11.
• * 1.25

  Rom. 15. 6.
• * 1.26

  Rom. 1. 9.
• * 1.27

  Vers. 26.
• * 1.28

  Exod. 3 4.
• * 1.29

  Josh. 5. 14.
• * 1.30

  Matth. 6.
• * 1.31

  Luke 15. 18.
• * 1.32

  Matth. 28. 19.
• * 1.33

  1 Tim. 2.
• * 1.34

  Esay 56▪
• * 1.35

  Acts 3. 1.
• * 1.36

  1 Cor. 13.
• * 1.37

  Mat. 5. 16.
• * 1.38

  Rev. 5. 11▪