-- The Kinds of Worship
The Kinds of Worship The worship of God is twofold—principal and less principal.
The Lord says, "I will have mercy, and not sacrifice" (Hosea 6:6)— that is, rather mercy than sacrifice. Here mercy is made the chief and principal worship of God, while sacrifice is also worship, yet the lesser and subordinate.
Principal Worship The principal worship of God is a work of God within us, by which we are conformed to Him in holiness and goodness, and His image is renewed in us. That this conformity with God is the chief and proper worship of God appears by these reasons:
It is expressly commanded: "Be merciful, as your Father in heaven is merciful" (Luke 6:36); "Sanctify yourselves, and be holy, for I am holy" (Leviticus 11:44). These commandments declare the essence of divine worship. Thus James writes, "Pure religion and undefiled before God the Father is this: to visit the fatherless and widows in their affliction, and to keep oneself unspotted from the world"
(James 1:27).
Christ likewise teaches, "The true worshipers shall worship the Father in spirit and in truth" (John 4:24). By spirit He means not only the heart, but also the renewed motions of the heart by the Holy
Spirit—as Paul says, "Love from a pure heart, a good conscience, and faith unfeigned" (1 Timothy 1:5). Christ here opposes spirit to the ceremonial worship of the Jews, which was carnal and outward, standing in rites that could not sanctify (Hebrews 10:1). By truth He means not sincerity merely, but all the real duties that were
shadowed forth by the old ceremonies—especially mortification, renewal of life, and the fruits of holiness.
Paul says, "He that serves Christ in these things"—righteousness, peace, and joy in the Holy Spirit—"is acceptable to God" (Romans
14:18). And again, "Present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service" (Romans
12:1).
Every man speaks of serving God, but few think of this true service— which consists in being conformed to His image in righteousness and holiness.
The Properties of Principal Worship This principal worship has two chief properties.
First, it is eternal. It begins in this life and is perfected in the life to come, for it is that everlasting worship by which angels and glorified saints serve God in heaven. In this it differs from ceremonies and sacraments, which have their end in this present world.
Second, it is pleasing to God in itself, even apart from ceremonies or sacraments, so long as these are not despised—as in the case of the penitent thief upon the cross. The reason is plain: God, being a spiritual and infinite Being, is perfectly sufficient in Himself and receives no delight from anything the creature can contribute, but rather from the communication of His goodness to us, and from all those duties by which we reflect His likeness and magnify His grace.
Thus Paul says that "God is not worshiped with men's hands, as though He needed anything" (Acts 17:25). And the psalmist records the Lord's words: "I will not reprove you for your sacrifices; I will
take no bullock out of your house" (Psalm 50:8). Rather, He delights in the sacrifices of thanksgiving and praise (Psalm 50:14).
The Parts of Principal Worship The principal worship of God consists of two parts:
1. Subjection—yielding ourselves wholly to God and acknowledging His supreme majesty.
2. Union—drawing near to Him and cleaving to Him as the fountain of all goodness.
By subjection we confess our distance and dependence upon His greatness; by union we enjoy communion with Him in His grace and holiness.
In Subjection Subjection to God is when we put away—and, as it were, banish from ourselves—our own reason and will, and make the wisdom of God our wisdom, and His will our will, even when it crosses our own. It is to bring our will into obedience to His, and to depend wholly upon it.
This will of God, to which we must be subject, is revealed partly in the written Word—by commandments, promises, and threats—and partly by the events of Providence. When a man is sick, for instance, we know by the very event that it is God's will he should be sick, for nothing comes to pass apart from the will of our heavenly Father.
If it be objected that subjection is also due to men, I answer that the subjection due to God is absolute. First, because it must be given by the whole man—body, soul, and conscience. Second, because it must
be yielded to Him in all things without exception, whereas subjection to men must always be "in the Lord."
In subjection there are two essential parts. The first is its foundation, which is the knowledge and faith that God is our sovereign Lord and King, and our righteous Judge, infinitely just and powerful, able to save and to destroy both body and soul. The second is, upon this knowledge, a resignation of ourselves to God's pleasure—which appears in two ways: first, when we yield ourselves to be ruled by His Word; and second, when we submit to His will in disposing our bodies, souls, and all that we possess, in whatever way serves His glory and our good. This is true subjection and true service to God.
We have a notable example in David, when he fled from his kingdom pursued by his son Absalom: "Let him say that I delight not in him; behold, here I am, let him do to me as seems good in his eyes" (2
Samuel 15:26).
The Virtues of Subjection Subjection to God is exercised through three principal virtues: faith, adoration, and fear.
Faith is subjection to the command of God, which bids us believe and trust Him in His Word. Of this faith I have spoken elsewhere, showing how the just live by faith. Here let it be added only, that faith is that "single eye" of which our Savior speaks (Matthew 6:22)— the eye that gives light and direction to all the actions of our hearts and lives.
Adoration is the humbling of ourselves before the greatness and majesty of God. In it are two actions: the exaltation of God to the highest degree, and the abasement of ourselves to the lowest. Thus
Abraham in prayer called God "his Lord" and himself "dust and
ashes" (Genesis 18:27). Thus Daniel, in confession, ascribed "righteousness to God, and to us confusion of face" (Daniel 9:7–8).
Thus the woman of Canaan adored Christ by calling Him "Lord" and confessing herself "a dog" (Matthew 15:27).
Fear is subjection to the threatenings and commandments of God.
In this fear, which is a part of divine worship, two things are required: the foundation and the property.
The foundation of holy fear is the knowledge of three things.
1. The knowledge of God's precepts: "I will cause them to hear My words, that they may learn to fear Me" (Deuteronomy 4:10).
2. The knowledge of His threatenings and judgments: "The righteous shall see it"—that is, the destruction of Doeg—"and fear" (Psalm 52:6).
3. The knowledge and consideration of God's presence: Cornelius is said to be "a devout man, and one that feared God," and the Holy Spirit gives the ground of that fear in his own words: "We are all here in the presence of God, to hear all things that are commanded you of God" (Acts 10:2, 33).
The property of true fear is to make us stand in awe of God in our hearts, and to fear, hate, and avoid the offense of Him. "The fear of the Lord is to hate evil, pride, arrogance, and the evil way" (Proverbs
8:13). "His fear shall be before your faces, that you sin not" (Exodus 20:20).
If it be asked why we are to fear offending God, I answer: first, it is to be feared for its own sake, because it is the offense of God. Though there were no punishment to follow, it would still be the greatest evil that could befall a creature—to offend its Creator. Second, it is to be feared because of the punishment that follows. Yet that fear which regards punishment only, and not the offense itself, is no true worship of God.
The Necessity and Excellence of Subjection Having thus seen what true subjection to God is, we must learn to yield it continually.
First, because it is God's commandment: "Take My yoke upon you, and learn of Me; for I am meek and lowly in heart, and you shall find rest for your souls" (Matthew 11:29). This yoke is subjection to God both in His precepts and in His corrections.
Second, subjection is a thing of great excellency. Our subjection brings no benefit to God but much to ourselves. To be subject to God is perfect liberty; it is to have the kingdom of God within us.
Third, it is a matter of absolute necessity. The devils and the damned, whether they will or not, must yield subjection; there is no escape from it. Let us therefore willingly submit ourselves now to God.
Fourth, to deny subjection, or to murmur against it, is the mark of a wicked man. "Who is the Almighty," says the wicked, "that we should serve Him?" (Job 21:15).
Lastly, consider the punishment of those who refuse to be subject.
"Those My enemies," says the Son of God, "who would not that I should reign over them, bring them hither and slay them before Me"
(Luke 19:27).
But on the contrary, subjection brings peace and rest to the soul; for the yoke of Christ is easy, and His burden is light.
In Cleaving to God by Faith, Love, and Confidence The second part of the principal worship of God is to cleave to Him
—to be inwardly united to Him without any intention of separation.
Concerning this we have both command and promise. The commandment is plain: "Serve the Lord your God, and cleave to Him" (Deuteronomy 10:20). The promise follows: "Draw near to God, and He will draw near to you" (James 4:8). Again, it is written,
"The Lord is with you while you are with Him; if you seek Him, He will be found of you; but if you forsake Him, He will forsake you" (2
Chronicles 15:2).
We cleave to God chiefly by two virtues—love and confidence.
Love In love we are to consider both its foundation and its properties.
The foundation of love is the knowledge of God's love and mercy toward us. "We love Him because He first loved us" (1 John 4:19). "I love the Lord because He has heard my prayer" (Psalm 116:1). And again, "Love the Lord, all you His saints; for the Lord preserves the faithful" (Psalm 31:23).
The properties of love are two.
First, love maintains a heavenly fellowship and communion with God and Christ. The very nature of love is to unite itself, as far as possible, with the one loved. When that fellowship is lacking, love stirs within us a longing and holy desire after it, according to God's will, above all things in the world. Thus the spouse of Christ—that is, the church, or every believing soul—says of Him, "I sat down under
His shadow with great delight," and again, "I am sick of love" (Song of Solomon 2:3, 5). That is, "I faint, for I lack that communion with Christ my Head which I long for."
I add the words according to His will for two reasons.
First, because true love seeks communion with God only by those means He has appointed for the communication of Himself—namely,
His Word preached, prayer, and the sacraments—not in visions, dreams, or self-devised revelations.
Second, because genuine love manifests itself toward God in the things by which He wills to be loved—particularly in the love of our neighbor, and especially of the poor. God has appointed our neighbor, in this respect, to stand in His place; and in loving our neighbor with sincerity, we love God Himself. Hence Paul says, "The love of our neighbor is the fulfilling of the whole law" (Galatians
5:14).
Second, love moves the heart to do and fulfill the will of God. The nature of love is to make us ready to accomplish the desire of the one we love. Christ said, "He that has My commandments and keeps them, he it is that loves Me" (John 14:21). And the apostle John writes, "This is the love of God, that we keep His commandments" (1
John 5:3).
Confidence The second virtue by which we cleave to God is confidence—that steadfast trust of the soul which rests wholly upon Him. Its foundation is the knowledge of God's wisdom, goodness, justice, mercy, and especially His power and faithfulness in performing what
He has promised.
This is clearly seen in Abraham, who trusted God because he was fully persuaded that what He had promised, He was able also to
perform.
The property of confidence is to make us rest upon the bare and naked promise of God—without means, and even against means— and to quiet and compose our hearts in His will when His providence comes to pass. Thus Abraham relied upon God for offspring when he himself was old and Sarah barren, and when he raised the knife against his only son Isaac. Jehoshaphat likewise, when the vast armies of Ammon and Moab came against him, prayed in humble confidence: "O Lord, we know not what to do, but our eyes are upon Thee" (2 Chronicles 20:12).
So then, in times of danger and distress, when outward help and comfort fail, to rest ourselves upon the Word of God alone, and to stand firm upon His bare promise—having nothing else to lean upon but His faithful testimony—is the truest way to honor and worship
Him.
The Mixture of the Former Besides the distinct points of divine worship already described, there is also a kind of mixed and compounded worship of God, wherein, in one and the same act, we both yield subjection to Him and cleave to Him. This worship is expressed chiefly in four things: humility, patience, prayer, and thanksgiving.
In Humility Humility is the inward humbling of the heart before God. Of this the prophet says, "He has shown you, O man, what is good; and what does the Lord require of you but to do justice, to love mercy, and to walk humbly with your God?" (Micah 6:8). We have a notable example in Manasseh, who, in his affliction, prayed to God and humbled himself greatly before the God of his fathers—and was heard and delivered (2 Chronicles 33:12).
In true humility there are two parts. The first is the glorifying and exalting of God, when we ascribe wholly to Him whatever we are, have, or can do that is truly good. The second is the poverty of our spirit, which manifests itself in three actions.
1. Annihilation, as some call it—that is, when we acknowledge in our hearts that we are nothing in ourselves, and that of ourselves we can do nothing that is truly good; indeed, that we are vile and wretched sinners deserving nothing but everlasting perdition.
2. Despair, not the despair of the damned, but a holy despair— when we are utterly void of hope of salvation as it pertains to our own strength, virtues, works, or any power in us.
3. Flight to mercy—when, upon the sense of our spiritual poverty, we go out of ourselves, as beggars out of their houses, and flee to the throne of grace, pleading nothing but mercy—yes, mere mercy, in all times, both of life and death.
Thus we see what humility is, and how we are to humble ourselves before God. Let all who desire truly to serve Him learn well this lesson from our Savior: "Learn from Me, for I am meek and humble in heart" (Matthew 11:29).
There are many weighty reasons to persuade us to this counsel.
First, humility is the path to heavenly wisdom. "The meek will He guide in judgment, and the meek will He teach His way" (Psalm
25:9).
Second, humility brings a blessed transformation of life when it takes root in the heart. It restrains envy, grief, and resentment that commonly arise when others possess greater gifts or higher callings.
When Joshua was troubled that Eldad and Medad prophesied in the camp, Moses replied, "Do you envy for my sake? Would God that all the Lord's people were prophets!" (Numbers 11:29). Likewise, it was no sorrow but joy to John the Baptist that "Christ must increase, and I must decrease" (John 3:30). Humility teaches us not to scorn or condemn others, but to esteem them better than ourselves; not to fret when others surpass us, but to rejoice and give them due honor; to be content with our gifts, our condition, and our calling; to desire no higher place than God has appointed; and to accept being despised, knowing ourselves worthy of contempt.
Third, humility is the posture in which we receive the grace and presence of God. "He fills the hungry with good things" (Luke 1:53).
"God resists the proud, but gives grace to the humble" (1 Peter 5:5).
"I dwell with him who is of a contrite and humble spirit, to revive the spirit of the humble" (Isaiah 57:15). And again, "To this man will I
look: to him who is poor and of a contrite spirit, and trembles at My Word" (Isaiah 66:2).
Lastly, humility is the way to eternal life. Christ humbled Himself and was therefore exalted by the Father (Philippians 2:8–9). And those who would enter the kingdom of heaven must become as little children in humility (Matthew 18:3–4). Let us therefore devote ourselves to serve our God by humbling our spirits before His majesty. This is true service to Him, for He regards not the outward service of the multitude that consists only of ceremonies and liplabor.
In Patience In patience we must first consider its foundation, which is faith and hope.
By faith we are persuaded that God is just in all His corrections, wise in ordering them for good ends, and merciful in not dealing with us according to our deserts. Paul says, "Afflictions produce patience" (Romans 5:3)—not of themselves, but as they are joined with the sense of "the love of God shed abroad in our hearts" (v. 5).
Likewise, James teaches that "the trying of your faith produces patience" (James 1:3); that is, faith tested by afflictions proves itself genuine and brings forth patience.
By hope patience is sustained, for hope preserves what faith begins, causing us to look for relief, or an end, or everlasting life amid afflictions. Hence patience is called "the patience of hope" (1
Thessalonians 1:3).
The property of patience is to make us quietly and willingly yield subjection to the hand of God in every affliction, even unto death, and to moderate our passions by considering His sovereign will.
"Commune with your own heart upon your bed, and be still" (Psalm
4:4). "Be silent to the Lord, and wait patiently for Him" (Psalm 37:7).
This silence is not of the tongue only, but of the heart—that inward stillness whereby we submit without murmuring, fretting, or rebellion, resigning our wills to God and being content with His dealings.
When God's hand was heavy upon Job, he worshiped and said, "The Lord gave, and the Lord has taken away; blessed be the name of the Lord" (Job 1:21), adding that we must "receive evil from the Lord as well as good" (Job 2:10). Christ, our perfect example, in His agony prayed, "Father, if it be possible, let this cup pass from Me; nevertheless, not My will, but Yours be done" (Matthew 26:39).
Though He could have called for "twelve legions of angels" (v. 53), He would not, because His Father's will must be fulfilled.
This is true patience. The devil and his angels are subject to God in their punishment, yet unwillingly and by constraint. But the child of God, in affliction, willingly yields to the good pleasure of the Lord, not seeking deliverance when he knows it is God's will that he endure. As Paul says, "I have learned in whatever state I am, therewith to be content" (Philippians 4:11). Such patient submission is true service to God, for to those who endure affliction as sons, God
"offers Himself as a Father" (Hebrews 12:7).
In Prayer In prayer of the heart, distinguished from mere vocal prayer, two things are to be observed.
First, the rule of prayer is the will of God, according to which we must ask whatever we ask. Therefore, for every petition we offer, we must have either a command, a promise, or both.
Second, prayer contains a double action of the heart.
1. From a heart touched and feeling, we present to God our holy desires and godly sorrows. These are true and living requests before Him. "The Lord hears the desire of the humble" (Psalm
10:17). "The Spirit intercedes for us with groanings that cannot be uttered" (Romans 8:26). By holy desires we mean those longings that God's name may be glorified, that His kingdom may be established in our hearts, that we may obey His will, depend upon His providence for our needs, receive His mercy and forgiveness, and be strengthened by His presence in temptation. By godly sorrow we mean grief for the absence or loss of these graces and blessings.
2. The second action is, by faith, to rest upon God and trust Him for the fulfillment of these holy desires. "Let him ask in faith, nothing wavering" (James 1:6).
Thus prayer is "the pouring out of the soul before the Lord" (1 Samuel 1:15), "the seeking of God" (Psalm 77:2), and "the fleeing to Him for refuge" (Psalm 32:6–7).
In Thanksgiving In thanksgiving to God there are likewise two parts.
The first is remembrance, meditation, and serious acknowledgment of the blessings of God bestowed upon us—especially the blessing of redemption through Christ.
The second is the dedication and consecration of our bodies, souls, and all that we possess to God's service, as a thankful offering to His honor (Romans 12:1). This was prefigured in the sacrifices of the Old
Testament, which were first presented before the altar and then offered to God. So we, in the intention of our minds and the purpose of our hearts, must set ourselves apart for His glory. This dedication
was first made in our baptism and is continually renewed in the Lord's Supper.
Thus we have seen the chief heads of the principal worship of God.
Let us therefore be exhorted to offer Him the worship of our spirits— faith, fear, love, confidence, humility, patience, and thankfulness of heart. For this reason, we must labor to be renewed in the spirit of our minds. It is neither circumcision nor uncircumcision, neither baptism nor the Lord's Supper, neither preaching nor hearing, nor even the outward profession of the gospel, that avails before God— but the new creation in a pure heart, a good conscience, and faith unfeigned. This is the true spiritual worship of God.
The Lesser Principal Thus far we have spoken of the principal worship of God. The lesser principal is the outward worship of God, which consists of various exercises of godliness.
Two things must be generally considered concerning outward worship. First, though it be lesser in degree, yet it is altogether necessary. We are commanded to love God with all our strength; therefore love must not only be conceived in the heart, but also expressed in the actions of the body. God created the body as well as the soul. Christ redeemed both body and soul. Hence the apostle says, "Glorify God in your body and in your spirit, which are God's"
(1 Corinthians 6:20). Christ is Head of the whole man—body and soul alike—and for this reason both must be brought into subjection to Him. Paul also says, "With the heart man believes unto righteousness, and with the mouth confession is made unto salvation" (Romans 10:10).
Outward Worship: Concerning External Adoration The bodily worship of God is called adoration, consisting in such gestures as bowing the knee, bending or prostrating the body, lifting up the hands, or raising the eyes toward heaven. It may then be asked: May adoration be given to any other than God, and if so, how far?
I answer: The gesture of adoration properly signifies reverence and subjection. Therefore, adoration may be lawfully given to those to whom reverence, humility, or subjection is due. Now, it is God's will that men be subject first and chiefly to Himself, and secondarily to certain creatures—but in different kinds of subjection.
The subjection due to God is absolute and for Himself alone. This is, first, because He is the sovereign Lord of our bodies, souls, and consciences; and second, because of the infinite excellency of His divine attributes—especially that He is the Author and Giver of all good things, and the Hearer and Helper of all who call upon Him, even in the secret thoughts of their hearts. The adoration that acknowledges and signifies these truths is the adoration proper to God, which is therefore called divine or religious adoration. Of this Christ says, "You shall worship the Lord your God, and Him only shall you serve" (Matthew 4:10).
The holy angels refused this worship when men attempted to offer it to them. Daniel chose rather to be cast into the lions' den than to give such adoration to Darius—or even to allow the appearance that he did so.
Subjection is also due to certain creatures appointed over us by God—whether for the greater gifts He has bestowed upon them, or for the office of government they bear. Yet this subjection is not absolute but limited—in part, and for God's sake—to signify our reverent acknowledgment of His gifts and the order He has established among men. The outward gesture of adoration that accompanies such acknowledgment is called civil adoration.
According to the diversity of offices and gifts among men, there are varying degrees of dignity; and so there are corresponding degrees of honor and forms of reverent gesture, of which the chief is the prostration of the body.
From this it follows that it is God's will that man should yield subjection—and consequently external adoration—only to creatures more excellent than himself. Hence:
1. It is not God's will that man should bow to irrational creatures or give them any form of civil or religious adoration— much less to images.
2. We are not to adore wicked spirits, who are God's enemies and condemned to eternal punishment; rather, we are to hold them accursed, as God does.
3. Good angels, because they surpass men in nature and gifts, were rightly honored by the patriarchs when they visibly appeared. Yet since they no longer appear in such manner, no adoration is to be given them now.
4. Civil or political adoration—such as bowing or showing reverence—may, without sin or injury to God, be given to men who hold office or excel in gifts. Often this is due by divine ordinance and cannot be omitted without fault. Thus Abraham bowed himself before the Hittites (Genesis 23:7); Joseph's brothers bowed before him (Genesis 43:26); Mephibosheth fell before David (2 Samuel 9:6); and Paul commands, "Render honor to whom honor is due" (Romans 13:7).
Of this civil adoration two cautions must be remembered.
First, it must not exceed the custom of the country where it is performed.
Second, it must be done to the person as a mere creature, though he be a prince. If it exceeds in either respect, it inclines toward religious worship.
Cornelius, for example, did not worship Peter as though he were a god by nature—he knew him to be a man—but he revered him as one exalted by extraordinary grace above the ordinary state of men, though not equal to God Himself. Yet this adoration, meant to acknowledge such a condition, was refused by Peter (Acts 10:25–26).
The worship given to the Pope is of this kind—civil adoration bordering upon religious honor—since the kissing of the foot is accorded to no other man or prince on earth. Moreover, it is rendered to him not merely as a man, but as the so-called "vicar of
Christ," claimed to possess power over conscience and the forgiveness of sins.
The Relation of Outward to Inward Worship The second point to note is that outward worship does not please God in itself, but only insofar as it proceeds from inward worship. Outward worship is not spiritual by its own nature, for it consists of bodily actions; it is spiritual only by reason of the inward devotion from which it flows and of which it is the outward sign.
When separated from inward worship, it becomes a mere show— worship in appearance, not in truth. "If the eye be evil," says Christ,
"the whole body is full of darkness" (Matthew 6:23). He also rebukes the Pharisees: "Cleanse first the inside of the cup and of the platter, that the outside may be clean also" (Matthew 23:26). To the impure, both mind and conscience are defiled, and so all things become unclean.
Therefore, outward worship without inward truth is but the shadow of service, not the substance. God delights not in empty gestures, but in the heart that bows before Him in spirit and in truth.