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Propositions On Spiritual Worship, by Stephen Charnock. The following contains Section One of his work, "On Spiritual Worship."

I. Some general propositions

God is a Spirit: and they that worship him must worship him in spirit and in truth.
— John 4:24

Offer unto God thanksgiving; and pay thy vows unto the most High: And call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me.
— Psalm 50:14-15

And now shall mine head be lifted up above mine enemies round about me: therefore will I offer in his tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the LORD.
— Psalm 27:6

I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.
— Romans 12:1

I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name.
— Psalm 138:2

But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.
— John 4:23

Prop. 1. First, The right exercise of worship is founded upon and riseth from the spirituality of God.* The first ground of the worship we render to God is the infinite excellency of his nature, which is not only one attribute, but results from all; for God as God is the object of worship, and the notion of God consists not in thinking him wise, good, just, but all those infinitely beyond any conception. And hence it follows that God is an object infinitely to be loved and honoured. His goodness is sometimes spoken of in Scripture as a motive of our homage: Ps. 130:4,'There is forgiveness with thee that thou mayest be feared.' Fear, in the Scripture dialect, signifies the whole worship of God: Acts 10:35,'But in every nation he that fears him is accepted of him;' so 2 Kings 17:32, 33. If God should act towards men according to the rigours of his justice due to them for the least of their crimes, there could be no exercise of any affection but that of despair, which could not engender a worship of God, which ought to be joined with love, not with hatred. The beneficence and patience of God, and his readiness to pardon men, is the reason of the honour they return to him. And this is so evident a motive, that generally the idolatrous world ranked those creatures in the number of their gods, which they perceived useful and beneficial to mankind, as the sun and moon, the Egyptians the ox, &c. And the more beneficial anything appeared to mankind, the higher station men gave it in the rank of their deities, and bestowed a more peculiar and solemn worship upon it. Men worshipped God to procure or continue his favour, which would not have been acted by them, had they not conceived it a pleasing thing to him to be merciful and gracious.

Sometimes his justice is proposed to us as a motive of worship: Heb. 12:28, 29,'Serve God with reverence and godly fear, for our God is a consuming fire;' which includes his holiness, whereby he doth hate sin, as well as his wrath, whereby he doth punish it. Who but a mad and totally brutish person, or one that was resolved to make war against heaven, could behold the effects of God's anger in the world, consider him in his justice as a consuming fire, and despise him, and rather be drawn out by that consideration to blasphemy and despair, than to seek all ways to appease him? Now though the infinite power of God, his unspeakable wisdom, his incomprehensible goodness, the holiness of his nature, the vigilance of his providence, the bounty of his hand signify to man that he should love and honour him, and are the motive of worship, yet the spirituality of his nature is the rule of worship, and directs us to render our duty to him with all the powers of our soul. As his goodness beams out upon us, worship is due in justice to him; and as he is the most excellent nature, veneration is due to him in the highest manner with the choicest affections.

So that indeed the spirituality of God comes chiefly into consideration in matter of worship. All his perfections are grounded upon this. He could not be infinite, immutable, omniscient, if he were a corporeal being.* We cannot give him a worship unless we judge him worthy, excellent, and deserving a worship at our hands; and we cannot judge him worthy of a worship unless we have some apprehensions and admirations of his infinite virtues; and we cannot apprehend and admire those perfections, but as we see them as causes shining in their effects. When we see, therefore, the frame of the world to be the work of his power, the order of the world to be the fruit of his wisdom, and the usefulness of the world to be the product of his goodness, we find the motives and reasons of worship; and weighing that this power, wisdom, goodness, infinitely transcend any corporeal nature...

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